Class jvx &> 

Book 

Copyright N° 

COPYRIGHT UEPOSfT. 



Bishop George David Cummins, D. D., 

First Bishop and Founder of the Keformed Episcopal Church. 



A HISTORY 

OF THE 

FORMATION AND GROWTH 

OF THE 

Reformed Episcopal Church, 
1873-1902. 



BY 

MRS. ANNIE DARLING PRICE. 



'' The Reformed Episcopal Church is a firm and heroic stand 
for the very heart of the Gospel." 

Bishop Geokgl David Cumjwins, D.D. 



PHILADELPHIA: 

James M. Armstrong, Printer and Publisher, 718 Sansom Street. 
1902. 




THE L I B'RArV Of" 
CONGRESS, 

TWO CuFHbb RfcCklVED 

CUASsCX.yXa No. 

COPY B. 



Copyright, 1902, 
by 

Mrs. Annie Darling Price. 



TO THE MEMORY 

OF THE 

FOUNDER AND FIRST BISHOP 

OF THE 

REFORMED EPISCOPAL CHURCH, 
AND TO ALL WHO, WITH HIM, WERE INSTRUMENTS, 
UNDER GOD, IN GIVING TO THE CHRISTIAN WORLD 
A CHURCH THAT, IN THE GENERATIONS TO 
COME, SHOULD, IN ITS PRINCIPLES, BE 
FOREVER A LIVING PROTEST AGAINST 
ERROR, AND A DEFENDER OF 
"THE FAITH WHICH WAS ONCE FOR ALL DELIVERED 
UNTO THE SAINTS," 
"CHRIST JESUS HIMSELF BEING THE CHIEF 
CORNER STONE." 



Be thou faithful unto death, and I will give thee the crown of life. 



' Christ Jesus Himself being the chief corner-stone," 
Eph. ii: 20. 



"In the grey dawn of early time, 
The Church on earth arose; 
Upbuilt with battlements sublime, 
Against her mighty foes. 

And many a noble saint of old 
The fair foundation laid; 

And living stones, of price untold, 
The stately fabric made. 

In glory of unfading light 
Their faithful record lives; 

The touch of time the vision bright 
Unchanging lustre gives." 



"The Church's one foundation is Jesus Christ her Lord." 



CONTENTS. 

CHAPTER. PAGE. 

1. The Church of England and the Protestant Episcopal 

Church of America 1 

2. The Revisions of the Prayer Book 13 

3. The Need for the Reformed Episcopal Church 21 

4. The Need for the Reformed Episcopal Church (con- 

tinued) 56 

5. The Crisis and Its Results 88 

6. The Foundation of the Reformed Episcopal Church. . . . 117 

7. The Declaration of Principles 125 

8. The Points of Difference 131 

9. Articles of Religion — Protestant Episcopal — Reformed 

Episcopal 139 

10. The Reformed Episcopal Prayer Book 142 

11. The Form of Government of the Reformed Episcopal 

Church 150 

12. General Councils and History, 1873-1875 152 

13. General Councils and History, 1875-1880 161 

14. General Councils and History, 1880-1885 176 

15. General Councils and History, 1885-1890 182 

16. General Councils and History, 1890-1895 188 

17. General Councils and History, 1895-1902 194 

18. Work in England ' 225 

19. Work in Other Fields 234 

20. Work in the South 240 

21. Work in Foreign Lands 244 

22. The Reformed Episcopal Seminary 257 

23. The Bassinger Home 259 

24. Young People's Societies 261 

25. Lives of the Bishops of the Reformed Episcopal Church. 264 

26. Recollections — Clerical and Lay 282 

27. Publication Society and Church Papers 289 

28. The History and Mission of the Reformed Episcopal 

Church 295 

Appendix 303 



I heartily commend the zeal and diligence of Mrs. Price in 
collecting and preserving in the following pages so much valu- 
able material, illustrative of the early history of the Reformed 
Episcopal Church: and earnestly hope that her book will find 
hearty support and wide circulation among the members of the 
Church. 

J. A. Lataxe, 

Late Presiding Bishop. 



PEEFACE. 



This book is called forth by a strongly-felt need for 
some gathering together of the various threads of the 
history of the Keformed Episcopal Church during its 
twenty-five years and more of existence. Many and able 
have been the pamphlets and articles written, but no 
connected account has been recorded. The years are 
passing, and already some of those who bravely, for con- 
science' sake, faced hardness as "soldiers of Jesus Christ/' 
yielded up position, friends, wealth, not counting even 
their lives dear unto themselves, have joined the Church 
Triumphant, For this reason, the call came, while many 
of those earnest laborers were yet with us, for some one 
to weave into one golden thread, their recollections of our 
early days, that there might be left in the hands of the 
workers in years to come a clear and accurate history of 
the reasons for the founding of our Church, and its for- 
mation and history during its first quarter of a century. 

Such a book is of necessity largely a compilation, a 
transcript of the thoughts of others, and many thanks 
are due to those whose kind assistance and encouragement 
has made such a work possible. Among them also were 
some of those valued friends who are to-day rejoicing in 
the presence of the Lord. 

Doubtless there are inaccuracies and omissions, but an 
earnest effort has been made to render it as complete as 
possible. It has been a labor of love, offered with the 
sincere desire that those into whose hands it may fall may 
be more than ever convinced of the leading and over- 
ruling hand of God, in calling out from among the 
Churches of Christendom a people of God, a Church 



viii 



Preface. 



which, for purity of principle, for staunch adherence to 
the Truth, and the promulgation of a pure Gospel, cannot 
be surpassed. Such a heritage calls for a strong faith in 
the Christ which it sets forth, a grasp of the truths it rests 
upon, an intelligent, loyal devotion, a constant prayerful 
thought, and a jealous guarding from the pollutions of 
the world, that it may ever be a part of that Church for 
which Christ died, "that He might present it to Himself 
a glorious Church, not having spot or wrinkle, or any such 
thing; but that it should be holy and without blemish." 

A. D. P. 

Wilmington, Delaware, March, 1902. 



"Thou hast given a banner to them that fear Thee, that 
it may be displayed because of the truth," Psalm lx: 4. 



CflAPTEB 1. 



The Church of England and the Protestant Episcopal 
Church of America. 

The history of a nation is its life written out upon the 
pages of the centuries as they come and go, by the men 
and women into whose frail keeping the God of nations 
has entrusted it. In so far as they follow Him, is the 
nation prospered, "the valleys also are covered over with 
corn," its cattle are "upon a thousand hills," its industries 
flourish, and the blessing of the presence of the Angel 
of Peace hovers over it with folded wings — for "happy 
is that people whose God is the Lord." 

The history of the Church of Christ is the same, as 
unchanging and inscrutably written upon the pages of the 
world's record, as the law of the stars moving in the blue 
of heaven is written by the finger of God. 

Our desire in the following pages is to reverently trace 
the purposes of God for us in the history of the formation 
and growth of the "Reformed Episcopal Church, and to 
find, even amid our human frailties and errors, as we 
have made that history during its quarter of a century, 
the guiding hand of Him whose book of Divine records 
stretches back into the dim beginnings, and with whom 
"a thousand years ... are but as yesterday when it is 
past." 

Great undertakings are not perfected in a day, often 
not in a lifetime. Future generations are to reap the 
benefit of the wonderful discoveries which this age is 
bringing to light. "Rome was not built in a day," and 



2 History of the Reformed Episcopal Church. 

it needs the determination of a Napoleon to overcome 
many of the obstacles that sometimes block the way of 

success. 

History covers more than the record of a decade, and 
has its root deep in the hearts of the men and women 
who, day by day, carry out the purposes of God and link 
the past, with its dead heroes, to the present, with its 
living, pulsating, human life, and behind it all standeth 
He "who hath measured the waters in the hollow of His 
hand, . . . and comprehended the dust of the earth in 
a measure." 

The mighty river has its rise in the far away mountain 
top, where its 'spring bubbles up in clear exuberance in 
the very joy of living, and, gathering momentum and 
wider reaches as it goes to meet the flowing river in the 
fertile valley beyond, the mountain brook becomes a 
torrent that turns the wheel of industries whose useful- 
ness and powers touch the shores of other lands. So as 
a Church, our record goes farther back than the brief 
twenty-eight years of its outward history, back into the 
years that preceded it, back into the very purposes of 
God, whose design we, all unconsciously, perhaps, have 
been filling out and making plain. 

Our purpose in this chapter is to trace the history of 
the Church of England and the Protestant Episcopal 
Church only so far as it leads up to the causes which led to 
the formation of the Reformed Episcopal Church. In order 
to give a clear and Correct reason for our existence as a 
^pparate bodv or branch of Christ's Church, we should 
know the salient features of the record written year by 
year in the Communion from whence we came — came, 
not because we desired to disrupt the Church of Christ 
with dissensions and the tearing down of her bulwarks, 



Church of England — P. E. Church of America. 3 

but for conscience* sake. We left the mother Church, 
because, while we loved her, as a child loves its parent, yet 
beyond and above all earthly love was the love of the 
Church's Head, the One and only High Priest and 
Mediator; and because of the desire for the promulgation 
of a pure Gospel, untouched with the errors which 
savored of Romanistic principles. It was when conscience 
was fettered with errors that could no longer be borne 
in righteous silence, that the Reformed Episcopal Church 
entered upon its existence. 

To learn clearly the reasons for our formation as a 
Church, or, rather, the restoration of the old paths of our 
forefathers, we must go back even beyond the seas to 
the mother country before the beckoning hand of new 
fields and unknown riches in a free land led many to turn 
their faces westward. 

The first step looking toward the English Reformation 
was taken in 1534, by Henry the Eighth, in denying the 
supremacy of the Pope in matters concerning the religious 
life and worship of England. 

Gradually the light broadened until, in the reign of 
Edward the Sixth, in 1548, a Commission was appointed 
to prepare a Litmgy in English for public service, this 
being followed by yet another in 1552, of which we will 
speak later on. 

"There was at the same time a great reformation in 
the externals of public worship by the removal of many 
Popish customs and superstitious observances, such as 
the elevation of the bread and wine to be adored, the 
burning of incense, the ceremonials of making frequent 
signs of the cross, bowings, genuflections, kissing the 
altar, and the paten, or sacred plate — all these were 
greatly reduced, if not entirely abolished." 



4 History of the Reformed Episcopal Church. 

Mr. Ira Warren, in writing of the English Reformation, 
says: "They restored all the truths which the Roman 
Church had lost; but they did not reject all the errors 
which that communion had introduced. Thus, while 
they combined in their teachings all the Protestant 
elements of a true Gospel, they mingled into them enough 
of the popish element of a false Gospel to neutralize in 
part their manly influences and to hinder their free and 
benign action upon the world." 

During the reign of Mary, the Roman service was for 
a time restored; consequently, during Elizabeth's rule, 
while a Protestant princess, she allowed several alterations 
in the Prayer Book of Edward VI, thus dimming the 
purity of the Reformation, and its beneficial effect was 
in some measure lessened. Bishop Burnet says: "So 
acceptable did she make the Prayer Book to the Romish 
clergy, that of 9400 ministers who had served under Mary, 
and conformed to Popery, all but 200 remained at their 
posts and used the ritual/' In this compromise lay the 
error from which so many were to suffer in the years to 
come." Macaulay says: "To this day the constitution, 
the doctrines, and the services of the Church, retain the 
visible marks of the compromise from which she sprang. 
She occupies a middle position between the Churches of 
Rome and Geneva. . . . The service being in a dead 
language, is intelligible only to the learned; and the great 
majority of the congregation may be said to assist as 
spectators rather than as auditors. Here again the 
Church of England took a middle course. She copied the 
Roman Catholic forms of prayer, but translated them 
into the vulgar tongue, and invited the illiterate multitude 
to join its voice to that of the minister. In every part 
of her system the same policy may be traced." 



Church of England — P. E. Church of America. 5 

We pass now to the new world. At this period in 
England's history, occurred the revival of the Acts of 
Supremacy and Uniformity. The former provided that 
a]l Christian people in public worship should use the 
Book of Common Prayer, establishing the king as 
supreme head of the Church; while the latter, the sub- 
stance of which we quote, shows still further the burdens 
laid upon the people of England at this time. It was 
said that "all hope of union was blasted by that second 
most disastrous, most tyrannical, most schismatical Act 
of Uniformity, the authors of which, it is plain, were not 
seeking unity, but disunion." 

"To the Protestant Church of England, as by law 
established. . . . All persons, of whatsoever rank or 
degree, above the age of sixteen years, who refuse to go 
to some church or chapel, or place of common prayer, or 
who persuade any other person not to go, or should be at 
any conventicle or meeting, under color or pretence of any 
exercise of any religion other than that ordered by the 
State, then any such person was to be committed to 
prison, there to remain until he should be ordered to come 
to such church or usual place of common prayer, and 
there to make an open submission and declaration of his 
conformity in the following words: % A. B., do humbly 
confess and acknowledge that I have grievously offended 
God/ etc. ... In case of disobedience, the offender was 
to "abjure the realm/ that is to say, he was to banish him- 
self for life, and if he failed to do this ... or if he 
returned into the kingdom without her (Elizabeth's) 
leave, such person . . . was to be adjudged a felon, and 
was to suffer as in cases of felony, without benefit of 
clergy, that is to say, suffer the sentence due to arson or 
murder — to be hanged by the neck till he was dead." 



6 History of the Reformed Episcopal Church. 

This, in brief, was the substance of the Act which 
became one of the causes leading to the migration of so 
many to the new world. It was a thing not to be toler- 
ated in the estimation of some of those who deemed it 
better to suffer all things, rather than to remain in a land 
where religious liberty was chained to arbitrary laws, and 
where their lives would be exposed to the severest pen- 
alties should they disclaim the obligations thus laid upon 
them. As a consequence, many a vessel's prow was 
turned towards the unknown vastnesses of a new country. 

Previous to 1620, there had been several organized 
attempts to found colonies in the new world, and these 
successive attempts each brought with them the worship 
and Prayer Book of the Mother Country. 

In the above named year, however, there came a band 
of men and women who, for conscience' sake, had turned 
their backs upon the intolerant demands of their native 
country, and sought freedom to worship their God in a 
new land — Puritans, so-called for adhering to the "pure 
Word of God." In the bitter cold of a New England 
winter, they took up a life of sorrow, toil and danger, 
for the sake of truth. They saw "what it took the people 
of Maryland and Viriginia a century to realize — that the 
Church of England, holding the theories she did, could 
never become the Church of the colonies, however deeply 
she might yearn over her departing children," and for 
many years the Church of England held no sway over 
the New England section of the new world, and for sixty 
years there was no Episcopal church in New England, 
the first edifice being erected by order of Charles II, in 
Boston, in 1679. 

"Yes, call that holy ground 

Where first their feet have trod ! 
They have left unstained what there they found — 
Freedom to worship God." 



Church of England — P. E. Church of America. 7 

At the time of the American Revolution, the Episcopal 
clergy were (by their oath of allegiance and from the fact 
that their support came from England) adherents of the 
Crown, and, as such, regarded with distrust, and for this 
reason the services hitherto carried on were largely, if 
not wholly, suspended. 

It involved great sacrifice to throw their interests into 
the common lot of a then doubtful struggle, but there 
were a few who bravely upheld the forces working for 
their liberty, and among them we have the names of Dr. 
White of Philadelphia, Chaplain of the Continental Con- 
gress, and Dr. Provost of New York, both of whom had 
so much to do with the Prayer Book of 1785, years after- 
ward revived by the workers of the Eeformed Episcopal 
Church in their endeavor for a freedom won after many 
a bitter struggle. 

When the smoke had cleared, after the fires of the 
Revolution, and the people of the new land realized that 
their hard fought battle for freedom was won, and their 
ship of state entrusted to their own keeping, we again 
see the Episcopal Church rallying its scattered forces. 

They were confronted with an imperative need for 
organization. The possibilities of the vast land they had 
come to possess made them see that under its new condi- 
tions and laws, America must deal with its own problems, 
and that the Episcopal Church, no longer the Church of 
England, but of America, must have some permanent 
form of organization. 

On August 13th, 1783, a Convention was called in 
Annapolis, Md , at which time in one of their official 
documents, the term "Protestant Episcopal" was first 
used. 

In the following year, another meeting of the Conven- 



8 History of lite Reformed Episcopal Church. 

tion was called in New Brunswick, N. J., but finding it 
expedient to gather a larger number for the consideration 
of matters of much moment, a further Convention was 
called in the City of New York, October 5th, 1784. 
Here the adoption of "Seven Principles of Ecclesiastical 
Union" was effected, as a starting point for organization 
of the body. 

While this movement in the southern section had been 
progressing, in the New England district the forces had 
rallied in Connecticut. Here, in the little settlement of 
Woodbury, the remnants of the Church of England held 
their meeting. Their first object was to secure a bishop. 
Their selection for this office was Dr. Seabury, a man of 
some fifty-four years, a High Churchman, and a "pro- 
nounced and active Tory." This man (elected by the 
clergy only) was sent to England for consecration. After 
a year's delay, unable to obtain it there, Dr. Seabury 
went to Scotland and attained his purpose at the hands 
of the Non-Jurors of Scotland, November 14th, 1784. 
He then returned to Connecticut and became rector of a 
parish in New London. 

In the Convention of September 27th, 1785, which 
met in Philadelphia, the matters laid before it were of 
vital importance to the Protestant Episcopal Church in 
America. 

The first point under discussion was its Constitution. 
According to Dr. McConnell, the Church Constitution, 
draughted by Drs. White and Smith, contemplated (a) a 
national organization; (b) the States to be its component 
units; (c) its governing body to be composed of two 
orders, clergy and laity; (d) each State to retain in its 
own hand a sovereign authority, and to conduct its own 
affairs. On its political side, these were its cardinal 
features. 



Church of England — P. E. Church of America. 9 

In addition, it provided for things ecclesiastical and 
doctrinal. There was to be (a) a triennial Convention; 
(b) bishops, when obtained, were to be ex-officio members 
of the Convention; (c) persons were to be admitted to 
orders upon subscription generally to the Holy Scriptures, 
and a pledge of canonical obedience to the ecclesiastical 
authorities; (d) the English Prayer Book was to be the 
basis of the Liturgy, but to be modified so as to bring it 
into agreement with the new political arrangement. 

As we shall dwell on this revision in another chapter, 
we need only state here that it was completed in the 
following month — October, l*8/£5 — and the service read 
for the first time by Eev. William White, D. D., on the 
fifth of that month. 

A third point discussed in the Convention was the 
question of bishops, a matter referred to the Church of 
England, as to whether they would consent to consecrate 
men chosen and sent over from America, their refusal 
to consecrate Bishop Seabury making it a doubtful ques- 
tion. Consent was obtained, however, and Drs. White 
and Provost sailed for London, where they were conse- 
crated in Lambeth Chapel, February 4th, 1786. On their 
return, Bishop White went to Christ Church, Philadel- 
phia; Bishop Provost to Trinity Church, New York, while 
Bishop Seabury held jurisdiction over the New England 
States. 

Here, at its beginning, the Protestant Episcopal Church 
contained practically two parties, with strong feelings 
both politically and ecclesiastically — could there be union 
and a settled foundation upon which both could labor 
without sacrifice of principle? 

This was the situation in the Church at the next Con- 
vention, held in Philadelphia in July, 1789. 



10 History of the Bef armed Episcopal Church. 



To the Church in Connecticut, with Seabury as its 
Bishop, the Constitution of 1785 and the Prayer Book, 
as then revised, were totally repugnant. 

The union of the two elements was completed, but only 
by a compromise. The Prayer Book revision of 1785 
was set aside, the English Prayer Book was adopted, with 
such alterations as made it cover the needs of the Republic 
(going into effect October 1st, 1790), and the Constitution 
was amended by constituting the body of bishops a 
separate House. In later years, the restrictions laid upon 
the action of the bishops by the Constitution were also 
removed. 

We quote, without comment, the words of John Jay, 
first Chief Justice of the United States: 

"To you it cannot be necessary to observe that High 
Church doctrines are not accommodated to the state of 
society, nor to the tolerant principles, nor to the ardent 
love of liberty, which prevail in our country. It is well 
known that our Church was formed after the Revolution, 
with an eye to what was then believed to be the simplicity 
of the Gospel; and there appears to be some reason to 
regret that the motives which then governed have since 
been less operative." 

From this date, the Protestant Episcopal Church (while 
in many respects satisfying the wants of its adherents, 
whose love for its beautiful Liturgy, expressing, as it did, 
the very needs of life, was most sincere) gradually devel- 
oped practices which were antagonistic to the consciences 
of the so-called Low Churchmen. The hope of having 
the errors in her Prayer Book expunged by Convention 
decisions was a desire cherished for years, until, in almost 
hopeless despair, it was found that within the Church this 
was impossible, and the only remedy was separation. 



Church of England — P. E. Church of America. 11 



Tims slowly it came, the cloud no bigger than a man's 
hand, until it covered the horizon. 

We pass quickly over the years, and quote a strikingly 
prophetic speech of Bishop Meade to Dr. Cummins in the 
summer of 1856 (Life of Bishop Cummins, page 108): 
"The signs of the times are such as to fill my heart with 
the deepest anxiety. Matters cannot remain as they are; 
those holding the doctrines of baptismal regeneration, 
of a priesthood, and kindred errors, will go on to greater 
extremes, and they will take a deeper hold on the clergy 
and laity of our beloved Church. I shall not live to see 
it, but a time will come when some om must breast the 
current and stand up boldly in defence of the truth. On 
you, and those like-minded, will devolve this duty. I 
charge you to stand firm, and I look to such as you to bear 
the standard of God's truth bravely and faithfully" — 
prophetic words, nobly fulfilled! 

The High Church element was the stronger of the two, 
and the dangerous errors referred to in these words of 
Bishop Meade, year by year grew greater, while those who 
saw them tried vainly in Convention after Convention 
for their remedy, and in their failure, lost courage. 

We have considered briefly the history of the Church 
of England and the Protestant Episcopal Church in 
America, that we might the more clearly see the fact that, 
as a denomination, we were but restoring the original 
Protestant Episcopal Church of the days of the American 
Revolution, and also the reasons within the Mother 
Church that led to the founding of the Reformed Episco- 
pal Church. 

We would fain record here our tender feeling and our 
love "in Christ" for the Church from which we came. 
Hallowed associations cluster around her to many Re- 



\% History of the Reformed Episcopal Church. 



formed Episcopalians, and many of us also can record 
friendships true and tried which we still cherish to-day 
with those in her Communion. We turn in loving re- 
membrance to the fold from whence we came, not because 
we wished it harm, or were animated by a spirit of dis- 
loyalty, but for what to us seemed the glory of God. 



Chapter II. 



The Revisions of the Prayer Booh. 

Briefly let us glance at the history of the Book of 
Common Prayer, and its revisions in England and 
America. 

Taken as a whole, with its beautiful simplicity, its 
hallowed associations, its voicing of the many needs of 
daily life, it stands unique as a human production, linking 
by the golden chain of common use and sympathy the 
memories of the past to the wants of the present. Bishop 
Cummins thus speaks of it in his pamphlet, "Following 
the Light:" "The music of its words was like the music 
of old songs, of which the heart never wearies, or like 
the memory of sweet-toned church bells heard in child- 
hood, and forever echoing in the ear of the wanderer 
from home/' 

No human composition is without error, and remember- 
ing the powerful hold of Papal authority upon English 
soil, can we wonder if even the cleansing of an English 
Eeformation failed to expunge wholly the trace of Rome? 

During the reign of Henry VIII, in 1545, a Book of 
Prayer, called the "King's Primer," was published. "This 
Primer comprised as it were the infant form of our Eng- 
lish Prayer Book." 

In the reign of Edward VI, we have the first complete 
Prayer Book of the Church of England, and this book 
was commonly used from the year 1549. 

After this revision and compilation, it was deemed 
necessary that a second work of the kind should be under- 



14 History of the Reformed Episcopal Church. 



taken, and. as the result, the seeond revision of the 
Service Book, as it was called, was published and put into 
general use on November 1st, 1552, a book much more 
distinctly Scriptural and anti-Eomanistic than that of 
1549. In this revision, such men as John Knox, John 
Calvin, Peter Martyr and Martin Bucer were employed. 

Alas for the Protestant religion, however, and the 
success of the English Reformation! The death of Ed- 
ward, in his seventeenth year, occurred in July, 1553, 
and under his sister, Mary, the Romish service once more 
held sway, Parliament issuing an Act for the suppression 
of Edward's Prayer Book and the restoration of the Latin 
Breviary of Henry VIII, and the evident intention of 
Edward to send out a third and still more perfect revision 
was never carried out. 

Under Elizabeth, however, came again the restoration 
of the Protestant faith, but the revision of the Prayer 
Book in her reign (1559) was to be "a Liturgy as neither 
Protestant nor Romanist could except against," which 
argued little for a book wholly free from Roman ist^c 
errors. The Queen tried to compromise between her 
Protestant and Roman Catholic subjects, and, according 
to Stodart, in his history of the Prayer Book: "This mode 
of compromise was unfortunate in its effects at the time, 
and has also encouraged the perversions of extreme High 
Churchmen up to the present day." "So the alterations 
made by her (Elizabeth) were of a retrograde character, 
and the purity of the Reformation, which had been 
adopted in Edward's second Service Book, was now 
abated." 

Bishop Cummins reviews this revision of the Prayer 
Book under Elizabeth as follows: It "restored the sacer- 
dotal vestments of the ministers, expunged the rubric 



The Revisions of the Prayer Booh. 



15 



explaining the posture of kneeling at the Lord's Supper, 
so as to free it from any sanction of eucharistic adoration, 
and provided a formula to be used in distributing the 
bread and wine in the communion which a Eomanist 
could easily interpret as teaching his doctrine of the Real 
Presence." Elizabeth also authorized two changes in the 
Articles, leaving out the truly Scriptural views regarding 
Baptism and the Lord's Supper, and in various ways 
compromised the Protestant views of Edward VI and 
followed more the principles of her Eoman Catholic sister. 
The revision of the Prayer Book under Elizabeth was 
adopted in 1559. 

The next revision of the Prayer Book occurred in the 
reign of James T, in 1604, which "added to the calendar 
a large number of saints' days, and constructed a Cate- 
chism which favored the sacramental teaching of the 
unreformed Church." 

In the reign of Charles I, under the advocacy of Arch- 
bishop Laud, a Liturgy framed upon the first Service 
Book of Edward VI was adopted for use in Scotland. 
This scheme, however, met with violent opposition there, 
much of the trouble being laid to the charge of Arch- 
bishop Laud, and he was imprisoned for high treason. 
He was also accused of "having corrupted the Prayer 
Book." Archbishop Laud is said to have been a "Sacer- 
dotalist and Sacramentarian of an extreme type." 

Opposition to the Book of Common Prayer and Epis- 
copalianism generally became gradually stronger, until, 
in 1645, the Prayer Book was ordered to be set aside, and 
the Presbyterian Directory took its place. Then followed 
a most unhappy state of things, not only for Episcopa- 
lians, but for the whole country, and for nearly fifteen 
years the Book of Common Prayer was not used. 



1 6 // istory of the Reformed Episcopal Church. 

Under the sovereignty of Charles II, it was once more 
brought into common usage. In its revision at this time 
the Presbyterians claimed a number of alterations and 
modifications as being essential, but no satisfactory con- 
clusion on the basis of union of the two parties was 
reached. The edition as it came forth, arranged on much 
the same basis as the revision of 1634, was a step still 
farther away from the revision of Edward VI. In it 
the word "Minister" was changed to "Priest," and other 
alterations resulted in a Liturgy far less pure than that 
of earlier times. The last revision of the Prayer Book 
was made in 1662, when Bishop Sheldon, later Archbishop 
of Canterbury, was prominent in the matter, together 
with Morley and Gunning. 

The Editor of the "Monthly Episcopal Observer," in 
referring to this reform and revision, states "that a refor- 
mation conducted on a principle of compromise with 
Home could not in the nature of the case be complete. 
A complete reformation concedes nothing to the enemy. 
It is absurd to talk of casting out all of Romanism, and 
yet gratifying Romanists by retaining some things to 
please them." 

This revision, in regard to Baptism, the Lord's Supper, 
changes in the Office of Ordination, an exclusive ministry, 
the introduction of the word "Priest," and the acceptance 
of Roman orders, all show how the Church was drifting 
toward Rome. 

In 1689, in the reign of William and Mary, one more 
revision of the Prayer Book was attempted by a com- 
mission consisting of such men as Tillotson, Patrick, 
Burnet, and Stillingfleet, but the changes proposed by 
them were repressed. "A reform which, though failing 
at that time, through the influence of the Romanized 



The Revisions of the Prayer Book. 17 

Prayer Book of 1662, for a generation, nevertheless 
formed the basis of the American Prayer Book of 1785." 

As we come to the days of the American Church, we 
have already in the previous chapter noted the revision of 
the Prayer Book in 1785, a revision set aside in 1789. 
The first named edition was printed in Philadelphia in 
1 786, and reprinted in London three years later. 

Many of the changes in this earlier book (1785) did not 
meet the views of the Convention in 1789, tinctured as 
it was with the influence of Bishop Seabury and others 
of the High Church party, and the edition of that year, 
1789, became the Prayer Book of the Protestant Epis- 
copal Church of America. 

"We now come to the years immediately preceding the 
formation of the Reformed Episcopal Church. Low 
Churchmen became more and more confronted with the 
ritualistic element in the body to which they belonged. 
In its Prayer Book were errors that were plainly some of 
the main stumbling blocks, and therefore its revision was 
earnestly advocated. 

In 1868, a pamphlet, written by Rev. F. S. Rising, 
startled many in the Protestant Episcopal Communion. 
Its title, "Are There Romanizing Germs in the Prayer 
Book?" put into definite form the like query which had 
been agitating the minds of many. Of this pamphlet, 
Bishop Cummins says: ff That simple agent was the first 
instrument for awakening my mind to the truths I had 
so long ignored, and to the facts of history, into the inves- 
tigation of which I had shrunk from entering. The 
whole subject was reconsidered under a new light, from 
unimpeachable facts, and these were the conclusions in 
which my mind firmly rested." 

"We quote a further statement from Dr. Rising: "In 



18 History of the Reformed Episcopal Church. 

view of what has been thus far said, we feel constrained 
to affirm that there are Romanizing germs in the Prayer 
Book. They are imbedded in our otherwise Protestant 
formulary. They are found in the Doctrines of the Rule 
of Faith, of the Ministry, of Baptism, and of the Lord's 
Supper. Developed according to the fixed law of ger- 
mination, the} T bring forth fruit after their own kind, 
such as: The Bible is not the sole Rule of Faith; the 
Ministry is an exclusive Priesthood; Baptism is an instru- 
ment of regeneration; the Lord's Supper is an expression 
of Consubstantiation." 

This from a Protestant Episcopal clergyman and be- 
fore the Reformed Episcopal Church was even dreamed 
of or suggested! 

Bishop Cummins, in his pamphlet, "Following the 
Light," says: "I became, therefore, in 1868, an earnest 
advocate of revision, and co-operated heartily with all 
efforts to secure that great object by the legislative 
authorities of the Church. You are thoroughly familiar 
with all those efforts. We went before the General 
Conventions of 1868 and 1871 with petitions signed by 
hundreds of clergymen and laymen from all parts of the 
land, asking relief for Evangelical men. We asked but 
three things, the use of an alternate phrase in the Bap- 
tismal Office for infants, the repeal of the canon closing 
our pulpits against all non-Episcopal clergymen, and the 
insertion of a note in the Prayer Book, declaring the term 
'Priest' to be of equivalent meaning with the word Pres- 
byter. We were met by an indignant and almost con- 
temptuous refusal. I was present when a report was 
made by the Chairman of the Prayer Book Committee 
of the House of Bishops, to whom these memorials had 
been referred in 1871, and that report was to the effect 



The Revisions of the Prayer Book. 



19 



that it was not expedient to consider further these peti- 
tions, followed by a resolution forbidding the printing of 
them in the appendix of the Journal. And this was the 
deliberate reply of the authorities of the Church to the 
deep and almost agonizing cry of hundreds of burdened 
hearts and consciences. The door was closed in our faces. 
The hope of relief was utterly lost. I left the General 
Convention of 1871, feeling that a revision of the Prayer 
Book as Evangelical men desired was an impossibility in 
the Protestant Episcopal Church. I returned to my 
work with a heavy heart, knowing that every effort to 
suppress the Sacerdotal system by legislation had failed, 
and that I was more powerless than ever to resist its 
influence. Two more years passed, in which I was com- 
pelled to give an indirect sanction and support to the false 
system by participating in services which, to my soul, 
were treason to Christ, and to bear this heavy trial with 
no hope of deliverance. The burden was indeed intol- 
erable. 

"But deliverance was nigh at hand, and when least 
expected. 'Then they cried unto the Lord, . . . and 
He delivered them out of their distresses, and He led 
them forth by the right way/ and He brought 'them unto 
their desired haven/ The Eeformed Episcopal Church 
became the haven of rest to many souls. The two years 
and a half which have elapsed since the organization of 
the Eeformed Church, have more than justified 
the conviction which led us forth, the hopelessness of 
reform within the Protestant Episcopal Church. . . The 
'Romish germs/* as Dr. Sparrow calls them, will never 
be eliminated from the Protestant Episcopal Church, for 
nine-tenths of her clergy and people deny that there are 
any 'Romish germs' within the Prayer Book, and hold 



20 



History of the Reformed Episcopal Church. 



the dogmas thus designated as the most precious truths 
of the Gospel. How, then, will they ever consent to ha\ T e 
them eradicated?" 

This now leads us to the consideration of the next 
chapter, endeavoring to trace therein the ever-growing 
chain of events in God's Providence which pointed to the 
need for the Reformed Episcopal Church, as surely and 
clearly as the needle of the compass turns to the north, 
and in that finding may our hearts ascend in gratitude 
to ITim who thus spoke to His people in words unmis- 
takable and sure — "This is the way, walk ye in it." 

"Thus saith the Lord, Stand ye in the ways, and see, 
and ask for the old paths, where is the good way, and walk 
therein, and ye shall find rest for your souls," Jeremiah 
vi: 16. 



Chapter III. 



The Need for the Reformed Episcopal Church. 

It is said that God is in every crisis. We have proved 
this in our own experience, and felt His nearness to us 
in our hours of darkness. Like Elijah, perhaps, we have 
requested for ourselves that we "might die," and like him, 
we have heard the tender rebuke, "What doest thou here, 
Elijah? . . . Yet I have left Me seven thousand in 
Israel." 

Gradually but surely, the Low Church element in the 
Mother Church found that there was but little redress of 
a permanent order within her borders. For long it was 
thought that a reform in these matters of conscience 
might be effected within the Church, even as Bishop 
Cheney stated in his sermon before the Second Council 
of the Reformed Episcopal Church : "We tried to stay the 
flood of error in the fold that was dearer to many of us 
than our own lives. Vain effort!" 

Among the remedies suggested was a Prayer Book 
revision, a means strongly advocated by many, but as we 
glance back over the years preceding 1873, we see more 
and more how these advocates for reform within the 
Church were driven at length to take refuge in relief 
afforded without. Discouraged and disheartened, the 
way indeed seemed dark, until, after earnest supplication 
for guidance, the doors of the Reformed Episcopal Church 
opened before them and in its fold these seekers after 
Truth found the "desired haven." 

In order to show that the need for the Reformed Epis- 



22 History of the Reformed Episcopal Ch/wrch. 

copal Chinch was a real one, that it was not a Church 
founded by hot-headed enthusiasts, and to portray the true 
condition of growing Eitualism and Sacerdotalism, and 
the consequent unrest of the Evangelical element in the 
Church, perhaps we cannot do better than to quote a 
number of clippings from the public print and from 
private correspondence, which, if carefully read, will show 
most clearly the questions agitating the Protestant Epis- 
copal Communion during the twenty odd years preceding 
the formation of the Reformed Episcopal Church. These 
quotations are not designed to mark out any specific 
churches or individuals, and are given with no wish or 
desire to evince a prejudiced or one-sided judgment, or 
unkind criticism, but simply to give a true picture of the 
Church as it stood during those years, with its High and 
Low Church parties. As our own Bishop Cheney so 
forcibly represents it: "Through a painted window the 
sunlight fell upon the Psalter in which you were praising 
God, or the Litany in which you cried for mercy. But 
one worshipper read its words in light as crimson as the 
sunset. Another beheld the page all gilded with a yellow 
radiance. Because a purple flush fell upon my book, shall 
I say to my neighbor, 'Brother, you did not get a ray 
of heaven's sunshine to-day — purple is the hue of the true 
sunlight.' The same Divine truth will be more or less 
colored by the individual peculiarities of him who holds 
it. The same light from heaven must pour through the 
colored windows of differing intellectual apprehensions. 
Christlike love will lead the Church to large charity for 
individual perceptions of even essential truth." 

It is in the spirit of this loving charity that we would 
here look at the needs and causes for our Church as it 
stands to-day. 



The Need for the Reformed Episcopal Church. 23 

Looking back over the years since these questions came 
into being, can we fail to see that the seeds of Kitnalism 
which then blossomed, seeds sown centuries back, which 
the English Reformation failed to eradicate and the 
American Revolution to stamp out, were never destroyed, 
but have had their fruitage in these later times? 

We quote first an extract from a letter from Bishop 
Alfred Lee, of Delaware, to Bishop Cummins: 

"Lstgleside, December 29th, 1851. 

"My Deae Cummins : — Your kind letter gave me great 
pleasure. It has been an exceeding encouragement to 
me, under the trial which elicited the 'Pastoral Letter/ 
to be assured of the sympathy, the good wishes, and the 
prayers of the brethren whom I most esteem. Anything 
like controversy is peculiarly alien to my taste, and no 
personal consideration could draw me into it. But the 
present is a time for no compromising policy. The con- 
test is, in my opinion, for the very life of our holy re- 
ligion; and if we would secure the approving sentence of 
our great Judge at the last, we must he steadfast in our 
maintenance of the truth of His Gospel." 

We next take an article from the Boston Journal of 
Saturday, December 28th, 1867, which will perhaps show 
clearly the points upon which the Low Church party so 
earnestly desired Convention legislation. 

"The most interesting matter in connection with re- 
ligious affairs in this country at the present time is the 
controversy in the Episcopal Church between the High 
Chnrch and Low Church sections. It grows out of the 
attempt to discipline the Rev. S. H. Tyng, Jr., for preach- 
ing in a Methodist Church in '.New Jersey, without the 
consent of the rector who presides over that parish. A 



24: II istory of the Reformed Episcopal Church. 

large number of the clergy and laity who disapprove of 
the course of the High Church party, have adopted the 
following declaration, which is a significant and remark- 
able paper: 

" ; A Declaration of certain Clergy and Laity of the 
Protestant Episcopal Church: 

" 'The subscribers to the following declaration, deeply 
moved by what they believe to be the present dangers of 
our beloved Church, in the open and secret tendencies 
which exist in it to conformity with the Church of Home, 
and humbly trusting in the guidance and blessing of the 
Holy Spirit, would make this statement of their views 
and feelings, for the purpose of mutual encouragement 
and support. The essential principle of these tendencies 
is an entire subversion of the Protestant and Evangelical 
character of our Reformed Church. It transforms the 
Ministry of the Gospel into a Priesthood; Baptism into 
a magical rite: the Lord's Supper into the sacrifice of the 
Mass; Evangelical liberty into bondage to manifold 
observances and ceremonies; and the one Church of Christ, 
•'the blessed company of all faithful people/ into the body 
of those who recognize and conform to a mere sacerdotal 
system. These tendencies, already far advanced in Eng- 
land and this country, are materially aided by a subtler 
and less clearly pronounced sacerdotalism, which finds 
expression among us in an exclusive view of the Episcopal 
Church; in unscriptural conceptions of the Sacraments, 
in superstitious ideas of the power of the Ministry, and 
in a legal rather than Evangelical view of the Christian 
life. The influence of these tendencies we believe to be 
eminently injurious to our Church, by the reasonable 
prejudices which they excite; fatal to the performance 
of the great mission of our Church in this land, by their 



The Need for Ihe Reformed Episcopal Church. 25 

contrariety to true liberty and the true progress of the 
age; dangerous to souls by their hiding of the free grace 
of the Gospel: and dishonorable to Christ by their sub- 
stitution of human mediatorship in the place of the 'one 
Mediator, . . . Christ Jesus/ 

"Under a deep sense of responsibility, we ask ourselves 
what, in this crisis, is it our duty to do? In the first 
place, we feel compelled to affirm that in many of the 
pulpits of our Church another Gospel is preached, which 
is not the Gospel of Christ. The Church needs to be 
awakened to its peril. A paramount duty is imposed 
upon our clergy and our missionary organizations to see 
that, so far as they are able, the pure Word of God shall 
be preached everywhere in our land. We cannot yield 
this liberty and obligation to any claim of territorial 
jurisdiction, and we hereby express our sympathy with the 
resistance that is made, in this respect, to the attempted 
enforcement of false constructions of canonical law. 

"We believe, also, that the present crisis of Protestant- 
ism commands a higher degree of sympathy and co- 
operation among the various Evangelical bodies into 
which we are divided. An exclusive position in this 
respect we hold to be injurious to our own Church and 
inconsistent with our history and standards, as well as 
with the spirit of the Gospel. In the case of those 'chosen 
and called' to the work of the Ministry by those 'who have 
public authority given unto them in the congregation/ 
and manifestly blessed in their labors by the Holy Ghost, 
we believe that we cannot withhold our recognition of 
the validity of their Ministry, without imperilling the 
interests of Evangelical religion, 'despising the brethren/ 
and 'doing despite unto the Spirit of grace/ In this 
matter, also, we express our earnest sympathy with the 



36 // islory of the tie formed Episcopal Church. 



resistance which is made to those false interpretations 
of canonical law by which this recognition and fellowship 
would be restrained. This statement of our views is made 
under a full sense of an}' responsibility which it may 
involve. The love and devotion which we bear to our 
Church, and the allegiance which we owe to Christ, will 
not allow us to hesitate. With kindness and charity for 
all who differ from us, imposing no burden upon the 
conscience of others, as we are unwilling to submit to any 
imposed on our own, we claim only that in the Church of 
our dearest affection it is our inalienable privilege to be 
true, in these respects, to cur sense of duty to God. 

•'This, as published, is signed by Revs. Drs. Xewton, 
John Cotton Smith, J. S. Stone, S. H. Tyng, C. M. 
Butler, L. W. Bancroft, H. Dyer, E. H. Canfield, and 
Revs. Messrs. S. Cutler, C. W. Quick, M. B. Smith, S. H. 
Tyng, Jr., and by many other clergymen and laymen. 

"What the result of this movement will be no one can 
predict. It presents a living and vital issue on the one 
side, and on the other of which will be ranged the whole 
power of the denomination, and it is difficult to conceive 
of any compromise ground which can be adopted which 
will prevent disruption. The Protestant Churchman, 
perhaps the ablest Episcopal paper in the country, takes 
ground boldly and earnestly in favor of the above 'de- 
claration/ and it foreshadows a great struggle in the 
Church. 

"It says, alluding to the declaration: 'In view of these 
facts, we call upon all, and especially our laity, to resist 
these arrogant assumptions and this attempted imposition 
of ecclesiastical tyranny, which degrade the Ministry, 
destroy the manliness of the laity who submit to them, 
and hopelessly fetter Evangelical effort in our Church. . . . 



The Need for the Reformed Episcopal Church. 27 



In respect to this matter, there are three courses which 
are open to Evangelical men, and only three. One is 
to submit, another is to go out of the Episcopal Church, 
another is to resist. For our own part, we have too much 
self-respect for the first, and too much love for our 
Church for the second. The only course open for us is 
to resist, and we take the first step in resistance by sub- 
scribing with all our heart to the declaration/ " 

We see among the signatures attached to this declara- 
tion the names of some of those who, in later years, 
became workers in the Eeformed Episcopal Church. 

The event referred to in the opening words of this 
article was the trial of the Eev. S. H. Tyng, Jr., for 
preaching in a Methodist Church in New Brunswick, 
N. J., within the limits of a Protestant Episcopal parish. 

In 1869, occurred also the trial of Eev. J. P. Hubbard, 
of Westerly, E. I., for exchanging pulpits with a Baptist 
clergyman, the Eev. Mr. Denison. 

We group these two events together at this time with 
special mention, as the principle involved — that of the 
equal validity of the ordination of Ministers of other 
denominations, and their cordial welcome within the 
chancel and in the pulpit in ministerial exchange — is one 
of the strong points in the Eeformed Episcopal Church. 

In the Christian Witness, in February, 1867, appeared 
a Declaration Against 'Ritualism, signed by twenty-eight 
Bishops of the Protestant Episcopal Church, among them 
Bishops Coxe of New York, Eastburn of Massachusetts, 
and Cummins of Kentucky. This declaration is so long, 
we simply quote an extract from it: 

"Whereas, At a meeting of the House of Bishops, held 
in the City of New York, in the month of October, the 
subject of Ritualism was brought to the notice of tha 



28 



History of Ihe Reformed Episcopal Church. 



House and considered with a great degree of unanimity; 
and 

"Whereas, On account of the absence of a number 
of the Eight Reverend members of the House, and the 
fact that the House was not sitting as a co-ordinate branch 
of the Genera] Convention of the Protestant Episcopal 
Church in the United States of America, it was regarded 
as inexpedient to proceed to any formal action; and 

•'Whereas, Tt was nevertheless regarded as highly 
desirable that an expression of opinion on the part of 
the Episcopate of this Church should be given, with 
respect to ritualistic innovations, therefore the under- 
signed Bishops, reserving each for himself his rights as 
Ordinary of his own Diocese, and also his rights as a 
member of the House of Bishops, sitting in General 
Convention, do unite in the declaration following: 

". . . And we, therefore, consider that in this particu- 
lar national Church, any attempt to introduce into the 
public worship of Almighty God usages that have never 
been known, such as the use of incense, and the burning 
of lights in the order for the Holy Communion; rever- 
ences to the holy table or to the elements thereon, such 
as indicate or imply that the sacrifice of our Divine Lord 
and Saviour, 'once offered/ was not a 'full, perfect and 
sufficient sacrifice, oblation and satisfaction for the sins 
of the whole world;' the adoption of clerical habits 
hitherto unknown, or material alterations of those which 
have been in nse since the establishment of our Episco- 
pate: is an innovation which violates the discipline of 
the Church, ''offendeth against its common order, and 
hurteth the authority of the magistrate, and woundeth 
the consciences of the weak brethren.' " 

Side by side with the above we place extracts from a 



TJie Need for the Reformed Episcopal Church. 29 

second protest of the Evangelical party to the bishops, 
clergy and laity of the Protestant Episcopal Church, 
signed by such men as the Kevs. F. S. Eising, Eichard 
Newton, B. B. Leacock, J. Howard-Smith, Marshall B. 
Smith, "and many others." 

"The undersigned, Presbyters of the Protestant Epis- 
copal Church, moved by the occasion which will herein- 
after appear, approach your venerable body with the 
respectful petition that you may be pleased to consider the 
expediency of some legislative action, in the form of 
canon or otherwise, to the following effect: 

" Whebeas, In the Sixth of the Thirty-nine Articles 
of Eeligion of this Church, it is declared that whatsoever 
is not read in Holy Scriptures, nor may be proved 
thereby, is not required of any man that it should be 
believed as an article of the faith; and 

"Wheeear, in the Ordering of Priests/ the candidate 
is obliged to say that he is 'determined to teach nothing 
as necessary to salvation but that which he is persuaded 
may be concluded and proved by Scripture/ 

"Now, In conformity with the spirit of the aforesaid 
Article, and the obligation of the Ordinal, it is hereby 
enacted and declared that no minister conforming to the 
Book of Common Prayer, as required by canon, is thereby 
required to use any words, expressions or passages of said 
Book which he conscientiously believes to be contrary to 
Holy Scripture, or to contain doctrine which he is per- 
suaded cannot be proved thereby. Any minister, in the 
use of said Book, may omit such words, expressions or 
passages, provided he shall have first specified in writing, 
to the Bishop of the Diocese in which he ministers, what 
such words, expressions or passages are; solemnly profess- 
ing that he is persuaded they are not agreeable to Holy 



30 History of the Reformed Episcopal Church. 



Scriptures, and, accordingly, that he cannot use them with 
a good conscience; also declaring his belief of the Holy 
Scriptures, the Apostles' and Nicene Creeds, and the 
Thirty-nine Articles. 

"Your memorialists trust that the foregoing will 
commend itself to your collective wisdom, as a legitimate, 
practical application of the supremacy of the Holy Scrip- 
lures as the Rule of Faith, and also as a due reserve for 
the rights of conscience and private judgment, such as a 
Protestant Church ought to provide in binding Liturgic 
prescriptions upon her ministers so largely as ours has 
done Should it be objected that such a license would 
be an alteration of the Book of Common Prayer which 
no one General Convention is competent to make, the 
reply is that, as conformity to the Book is required by 
one canon, so, by another canon, that requirement might 
be qualified. 

"Your memorialists need hardly observe that the asked 
for legislation would by no means involve an admission 
that there is anti-scriptural language in the Liturgy, but 
only the presumption that such is the opinion of brethren 
in the ministry of the Church, many or few, and that they 
desire the proposed dispensation. This is the fact, and 
hence the occasion of the present memorial. There are 
those in the ministry of the Church who, while they yield 
a hearty conformity to the Liturgy as a whole, and espe- 
cially to the parts most frequently used in public worship, 
cannot accept certain language in other of its parts not 
of minor importance, believing it to be contrary to Holy 
Scriptures, or to contain doctrine which many are per- 
suaded cannot be concluded or proved thereby. Such 
are their honest convictions, and as these do not touch 
the substance of the Faith, they pray for some provision 



The Need for the Reformed Episcopal Church. 31 



enabling them to consistently maintain and act upon 
them. They ask not to be compelled to utter with their 
lips what is foreign to their minds, and that in the most 
sacred acts of religion — even in prayer before God. 

"Some of us among the undersigned unite in this 
movement, not on our own account, but on the broad 
ground of Christian liberty and brotherly toleration. On 
this ground, we earnestly join our brethren in petitioning 
for the relief which they claim, believing that they are 
entitled to it; especially as ministers of a branch of the 
Catholic Church which, so far as it is truthly catholic, 
will allow the holding of divers doctrines and opinions 
within the limits of cardinal orthodoxy. 

"The appeal is to fathers and brethren in the name of 
Him in whom we are one, and whose cause we alike would 
serve, pleading the injunction of His apostle: 'Let us not 
judge one another, but judge this, rather, that no man 
put a stumbling-block, or an occasion to fall, in his 
brother's way, following the things which make for peace, 
and things whereby we may edify one another/ 

"Praying your candid consideration of what we have 
thus ventured to submit, we are, with high consideration, 
"Yours in the Gospel of Christ." 

"October 15th, 1868." 

Then follow the names we have previously mentioned. 
We have quoted this memorial in full, as it shows so 
clearly the position of the Evangelical party at this time 
and the form of relief for which they asked. 

This memorial was acted upon in the Convention of 
1869, by the adoption of the following resolution in the 
House of Bishops: 

"Resolved, That, in the opinion of this House, such 



62 History of Ihc Reformed Episcopal Church. 

latitude in the use of the Book of Common Prayer as the 
Memorialists ask, could not be allowed with safety or with 
proper regard to the rights of our congregations." 

Bishop Kip, of California, thus comments on the 
adoption of this resolution: 

"Another feature" (of the Convention) "was the strong 
feeling of conservatism which characterized the Conven- 
tion. The past year, as I have said, had been marked 
by a radicalism which had never before been exhibited 
in the Church, and an attempt was made to obtain some 
action of the Convention which should sanction these 
innovations. But instead of this, every canon it passed 
was eminently conservative, and if there was one point 
on which more than any other the House of Bishops was 
united, it was in their wish to crush these latitudinarian 
practices which had lately disturbed the peace of the 
Church. . . . 

"Again, another petition presented from the same 
quarter was, that our churches might be opened to the 
non-Episcopal ministers about us, to take part in their 
services — in other words, that we should recognize their 
ordination. This, you perceive, would at once strike a 
death-blow to the distinctive character of our Church, 
by giving up the Apostolic Succession. Our rule has 
always been that no one, except he be Episcopally or- 
dained, can minister to our people. I will give but one 
single instance of the assertion of this principle by our 
Church. If a Presbyterian or Methodist minister should 
apply to us for Orders, he is received as a la3Tnan, his 
previous ordination is unrecognized, and he is ordained 
by the bishop before he can officiate. If the Church 
believed there was any validity in his former ordination, 
it would, of course, be profanation to repeat it; but she 
does not, and treats him as any other layman. 



The Need for the Reformed Episcopal Church. 33 

"If, on the other hand, a priest of the Church of Rome 
desires to unite with us, he is not again ordained — for we 
acknowledge the Apostolic Succession in the Church of 
Rome — hut instead of this, he merely signs a recantation 
of those errors which separate the Church of Rome from 
us. Such has always "been the recognition of the Apos- 
tolic Succession "by the Church. 

"The Convention, therefore, in opposition to this 
attempt to hreak down harriers which separate us from 
the denominations around, passed a canon in the following 
words: 

" 'Canon 11. "Of persons not Ministers of this Church 
officiating in any congregation thereof " No Minister in 
charge of any congregation of this Church, or in case 
of vacancy or absence, no Church Wardens, Vestrymen 
or Trustees of the Congregation, shall permit any person 
to officiate therein, without sufficient evidence of his 
being duly licensed or ordained to minister in this 
Church; provided that nothing herein shall be so con- 
strued as to forbid communicants of the Church to act 
as Lay Readers/ " 

Can we wonder that more and more there arose in the 
minds of many the need either for modifications in some 
of these restricting bonds, or for a Church wherein could 
be found all the beauties of a Liturgical worship, but 
fuller freedom in matters of conscience, a greater catho- 
licity of spirit, and a recognition of the validity of the 
ordination vows of other equally consecrated men, even 
though not received through the line of so-called Apos- 
tolic Succession? 

The advance of Ritualism is strikingly evident in the 
two following expressions from the minds and hearts of 
two Massachusetts Bishops. The first is taken from the 
Boston Journal of December 21st, 1868: 



34 History of the Reformed Episcopal Church. 

"A circular letter to the clergy and congregations of the 
Protestant Episcopal Church in the Diocese of Massa- 
chusetts has been issued by Bishop Manton Eastburn, 
enjoining them to discard innovations upon their 'ancient 
and settled order of public worship/ The Pastoral 
Letter on this subject put forth by the House of Bishops 
at the close of the late General Convention, and the 
resolutions of that body against any change in the order 
of service until the next General Convention shall decide 
upon the matter, are quoted to enforce the appeal which 
he makes that simplicity of worship shall be maintained 
and innovations and novelties rejected. What these 
latter are he thus specifies: 

" 'The placing of lights upon the Communion Table, 
except for the purpose of aiding the sight; the burning 
of incense; making the sign of the cross, except when 
directed by the Rubric in the Baptismal Office; elevation 
of the elements at the Lord's Supper; the wearing of any 
vestments except those so long exclusively used, namely, 
the surplice with the black scarf and bands and the gown; 
and lastly, the making of reverences to the Lord's table, 
such as bowing before it, reading any part of the Morning 
and Evening Prayer with the back to the people, and 
turning towards the table at the saying or singing of the 
Gloria Patri, or while the ascription to the Trinity is 
pronounced after the sermon — all these practices being 
either imitations of Popery or symbolical of Romish views 
of the Lord's Supper, and derogatory to the one "full, 
perfect and sufficient sacrifice, oblation and satisfaction" 
made bv our Lord Jesus Christ, "for the sins of the whole 
world." 

" 'There are some other changes which have been 
introduced within a few years, and to which my own 



The Need for the Reformed Episcopal Church. 35 

feelings are strongly opposed, as being contrary to the 
practice of our Church ever since its beginning in this 
country — such as processional hymns, so-called; surpliced 
choirs; intoning the prayers, and flowers upon the Com- 
munion Table and elsewhere in the Church, but of which 
I have said nothing. I commend what has now been 
written to the clergy of the Diocese, and, at the same time, 
would express the hope that Church Wardens and Vestry- 
men and others in our various congregations will manfully 
stand by the ancient simplicity of our worship and 
discountenance any departures from past usage. Order, 
and decency, and solemnity, in conducting Divine service, 
let us ever strive to promote: but God forbid that we 
should give a Popish interpretation to our Protestant 
Liturgy by performing it in a Romish manner.' " 

Five years later, the following article was taken from 
The Church Union of Ts T ew York (October 25th, 1873): 

"The Eev. Benjamin Paddock, who has just been 
appointed Bishop over the Episcopalians of Massachusetts, 
has begun his work by consecrating a church in Cam- 
bridge, and this is an extract from his sermon: 

" 'We expect here the presence of our adorable Lord in 
this holy house, heeding the prayers, attuning all hearts, 
and giving efficacy to the Sacraments of His own insti- 
tution; making the sprinkling of water instrumental in 
the working of regeneration, and by His presence making 
the tread which we break the Communion of Christ.' 

"What a successor to Griswold and Eastburn!" 

We give below the Chicago Protest (dated February 
18th, 1869) against certain Ritualistic doctrines and 
expressions in publications of the Protestant Episcopal 
Church, and advocating the calling of a conference to 
devise the best methods for abating their influence in that 



36 



History of the Reformed Episcopal Church. 



Communion. The call to this conference was given in 
a printed circular under date of April 19th, 1869, and 
signed by four laymen — Messrs. Gurdon S. Hubbard, 
George A. Sackett, John H. Kedzie, Albert Crane, Com- 
mittee on Invitation. 

PKOTEST. 

'•'Be it known to all men that we, the undersigned, 
Presbyters of the Protestant Episcopal Church of the 
United States of America, moved, as we humbly trust, 
by a becoming sense of duty to God, to the Church whose 
Ministers we are, and to our own souls, and solemnly 
remembering the vows we took in ordination to 'be ready 
with all faithful diligence to banish and drive away from 
the Church all erroneous and strange doctrines contrary 
to God's Word, and to use both public and private moni- 
tions, as need shall require, and occasion shall be given/ 
we, the Presbyters aforesaid, satisfied from evidence to 
us incontestible, that great peril now exists to the purity 
of the faith and worship, not only of the Mother Church 
of England, from which some of us derive our Orders, 
but also of the Protestant Episcopal Church, and that 
a scheme exists to undermine the Scriptural foundation 
of these Churches, on the specious plea of a 'revived 
catholicity/ do now and hereby in this formal instrument 
enter our solemn protest against all teachings, innova- 
tions, machinations and devices that are employed for 
un protestantizing this Protestant Episcopal Church, cor- 
rupting her doctrine, debasing her worship, and over- 
turning her long established rites, ceremonies and usages. 
And the undersigned Presbyter?, together with the lav- 
men whose names are hereunto appended, as assenting 
and confirming, do furthermore solemnly protest against 



The Need for the Reformed Episcopal Church. 37 

the doctrines and teachings of the following passages, 
extracted from the printed and published writings of their 
respective authors — men prominent by position in the 
Protestant Episcopal Church: £ In the Regeneration by 
Holy Baptism, in the spiritual and ineffable presence of 
our Lord in the Eucharist, with the mystical nutriment 
through His Body and Blood, as well as in the definition 
of the Sacraments, generally there is virtual concurrence 
in the accepted standards of the historical Churches — 
Eastern, Western (or Roman), and Anglican/ In addi- 
tion to this substantial agreement in Orders, Creeds and 
Sacraments, the rite of Confirmation/ etc. (The Con- 
vention Address of Bishop Whitehouse, 1868, page 29). 

" 'Besides the two Sacraments of the highest order, 
there are other inferior rites having the same nature, but 
not necessary in the same way; among these are Confirma- 
tion, Matrimony and Holy Orders, in all of which they 
are an outward sign and an" inward grace:' '1st. The sign 
called Sacramentum, bread and wine, simple elements of 
daily sustenance. These remain in their proper substance 
after consecration, retaining their proper nature, and yet 
they undergo a mystical change, whereby they become the 
forms under which Christ is present. 2. The thing signi- 
fied, called Ees, the Body and Blood of Christ: His 
glorified humanity, which, after a manner inexplicable 
and without a parallel in the range of our knowledge, 
becomes present after consecration, not bodily or physi- 
cally, according to the laws of material or carnal bodies, 
but supra-locally, hyper-physically, and spiritually in 
some way, believed in by the Church, but known only 
to God' ("Manual of Inst, for Confirmation Classes," by 
Rev. Dr. Dix, pages 41 and 53). 

" 'Question. How do we become partakers of the nature 
of the Second Adam? 



38 History of the Reformed Episcopal Church. 

" 'Answer. By our New Birth in Holy Baptism. 
" 'Question. What, then, begins the Christian Life? 
" 'Answer. Holy Baptism. 

" 'Question. What is the second great step in the 
Christian life? 

" 'Answer. Confirmation. 
" 'Question. What is the third? 
" 'Answer. The Holy Communion. 
"'Question. What is the fourth? 
" 'Answer. Death. 

" 'Question. What two titles has the Church given to 
the blessed Virgin Mary? 

" 'Answer. She is called the Bringer Forth of God, 
and the Ever Virgin Mary. 

"'Question. How do you receive forgiveness for sin 
after Baptism? 

" 'Answer. By Absolution and the Holy Communion. 

" 'Question. Into how many divisions is Everlasting 
Life divided? 

" 'Into that which is begun here on earth in the Church, 
and through the Sacrament, etc.' (Rev. Dr. DeKoven's 
"Catechism on Confirmation,'*' pages 72 and 82). 

"We solemnly declare that, in our judgment, the 
preceding extracts are not in harmony with the doctrines 
and principles of the Protestant Episcopal Church, but 
directly the reverse, in many particulars, of the teachings 
of her Articles, Liturgy and Homilies — the very reverse 
of the principles in defence of which many of the bishops 
and other dignitaries of our Mother Church endured the 
fires of martyrdom. And we furthermore declare it our 
fixed purpose and intention, under God, to do what in 
us lies towards the freeing of this, our beloved Church, 
from the domination and perpetuation of such sentiments 



The Need for the Reformed Episcopal Church. 39 



and doctrines. And for the integrity of our present 
action, we appeal to the Great Searcher of hearts, and 
for our vindication to the candid judgment of all earnest, 
thinking Christian men, and more especially to that of 
the members of our own Protestant Episcopal Communion. 
''Chicago, III, February 18th, 1869." 

This is signed by the following clergymen: W. H. 
Cooper, D. D., J. A. .Russell, H. K Powers, D. D., Samuel 
Cowell, Chas. Ed. Cheney, H. W. Woods— with their 
charges; also by the following laymen, thirteen of whom 
are Wardens or Vestrymen, all, as well as the clergymen, 
in the Diocese of Illinois, viz. : Alex. G-. Tyng, Wm. Han- 
ley, M. D., A. Hester, S. Johnston, Henry C. Smith, 
Albert Crane, Matt. Griswold, James Cockroft, Hiram 
Xorton, David B. Lyman, J. J. Richards, J. N". Staples, 
Gurdon S. Hubbard, John H. Kedzie, C. H. Jordan, Geo. 
A. Sackett, E. G. Wolcott. 

"The foregoing Protest, with the names thereunto 
appended, was sent to a few of the clergy, with a request 
to know whether they would sign it, and whether they 
would approve a call for a meeting in Chicago in June 
next, of the Evangelical clergy and laity of our Church, 
for the purpose of discussing topics connected with the 
Protest, and transacting such other business as, under 
the circumstances, may then be deemed expedient. Only 
five unfavorable replies have been received. The clergy 
whose names are hereunto annexed have heartily ap- 
proved the Protest, and expressed a wish for the meeting 
in June, and, so far as possible, have agreed to be present: 

'•'Revs. Lewis P. Clover, D.D., B. T. Noakes, J. Rambo, 
Chns.W. Quick, D. R. Brewer, W.R. Stockton, C.B. Stout, 
J. Rice Taylor, B. F. Taylor, Wm. R. Woodbridge, W. C. 
French, Ed. W. Peet, D. D., Benj. Hartley, W. F. Lhoyd, 



40 



History of the Reformed Episcopal Church. 



Samuel Cutler, John A. Jerome, Stephen H. Tyng, R. II. 
Williamson, Jos. H. Clinch, James B. Britton, Wm. V. 
Bowers, James McElroy, D. D., A. Dalton, Theo. Irving, 
LL.D., F. B. Xash, Geo. Z. Gray, C. E. Butler, Alex. 
Jones, D. D., Henry M. Stuart, J. Crocker White, E. W. 
Appleton, S. B. Weldon, S. H. Boyer, Wm. Wright, D. H. 
Deacon, Wm. J. Ellis, F. D. Hoskins, E. H. Canfield, 
D. D., W. W. Spear, D. D., T. F. Caskey, Geo. E. Thrall, 
X. X. Cowgill, Mason Gallagher, Wm. M. Boss, John P. 
Hubbard, E. W. Oliver, Henry Dana Ward, Samuel A. 
Clark, Thos. Duncan." 

(It is suggested by Col. Aycrigg that the fact that the 
name of Charles Edward Cheney was affixed to this 
Protest, was one of the causes for the bitter persecution 
instigated against him by Bishop Whitehouse.) 

At the Chicago Conference, held in June, 1869, about 
two hundred delegates were present. 

The subject of Prayer Book revision was extensively 
discussed, and the Conference passed a resolution ex- 
pressing its conviction of the pressing need for such a 
revison. We give the resolution herewith: 

"6. Resolved, As the opinion of this Conference, that 
a careful revision of the Book of Common Prayer is 
needful to the best interests of the Protestant Episcopal 
Church. 

"Resolved, That all words or phrases seeming to teach 
that the Christian Ministry is a priesthood, the Lord's 
Supper a sacrifice, or that Eegeneration is inseparable 
from Baptism, should be removed from the Prayer Book." 

In February of this year the following Committee on 
Prayer Book Ee vision had been appointed: Eevs. W. A. 
Muhlenberg, Stephen H. Tyng, Jr., J. Cotton Smith, 
Eichard Xewton, L. W. Bancroft, H. Dyer and G. E. 



The Need for the Reformed Episcopal Church. 41 

Thrall. In that month a circular had been sent out by 
the Committee requesting comments or suggestions that 
might aid these gentlemen in their work, and in Novem- 
ber of the same year, when the Evangelical Conference 
assembled in Philadelphia, this Committee presented its 
report regarding the progress of its work. 

During this period (somewhere around 1866) there was 
organized what was known as the Latimer Society, whose 
object, according to the Eev. W. T. Sabine, D. D., "was a 
fraternal intercourse on the part of Evangelical clergymen 
in the Protestant Episcopal Church, and the study of 
books and topics bearing upon the maintenance and pro- 
pagation of Evangelical truth in that Church. As the 
conflict deepened in the Protestant Episcopal Church, 
we were naturally led on to the study of its history and 
close examination of its standards. Rev. Franklin Ris- 
ing's (whom we all loved and honored) pamphlet on 
'Romanizing Germs' made an epoch for us. We went 
right at the Prayer Book, and discussed it for months. 
The Society, if I am not much mistaken, arranged for a 
thorough review and criticism of the Ordinal and Offices 
of the Prayer Book, parcelling them out to the strongest 
and most trustworthy of our Evangelical brethren, and 
assigning parts to Rev. John Cotton Smith, D. D., Rector 
of Ascension Church, New York; Bishop Nicholson (then 
Dr.' Nicholson), Dr. Bancroft, of Christ Church, Brooklyn, 
etc., etc. These criticisms, as they were prepared, were 
printed and furnished for revision and discussion to each 
member." 

The Society disbanded when Bishop Cummins (after 
leaving the Protestant Episcopal Church) was refused 
for membership. 

Already, however, the conviction was pressing itself 



42 History of the Reformed Episcopal Church. 

upon the minds and hearts of some, that even this hoped 
for relief of revision would not cure the apparently 
growing evil, and on August 6th, 1869, Rev. S. H. Tyng 
had sent his letter of resignation from the Prayer Book 
Revision Committee to its Chairman, Rev. G. E. Thrall, 
extracts from which we give below: 

"My Dear Brethren: — . . . We, I mean the repre- 
sentatives of Evangelical principles and purposes, are now 
occupying far different relations from those under the 
influence of which the subject of a revision of the Book 
of Common Prayer was first committed to us. And in 
the light of new dispensations in the Providence of God, 
new views of obligation and of expediency press them- 
selves upon our notice. . . . Revision, as we may tech- 
nically call this subject now, presents itself under two 
different and dissonant aspects. First, limited, to the 
least alteration of existing forms and expressions, which 
can be made satisfactory to those for whom we act. 
Second, planned upon some scheme of new construction, 
which would be most desirable to all, could we attain it. 

"'In the first, I am convinced that no change, even of 
words, or of permission to omit words objected to, in use, 
can ever be obtained from any action of our General 
Convention. The preparation of such a book would be 
an idle and useless expense, resulting in no practical 
benefit. . . . The consideration of these specified desires 
has, therefore, only served to strengthen my conviction 
that all attempts at separate, limited and partial amend- 
ments will fail to satisfy those for whom we act, and will 
impede, rather than promote, the one great end to which 
we must look, if we shall be compelled to adopt it, viz.: 
the establishment, under the gracious Providence of God, 
of a Church whose principles shall be true, and whose 



The Need for the Reformed Episcopal Church. 43 

formularies and standards shall perfectly conform to them 
and emhody them . . . I look forward to the general 
meetings of this autumn, as an occasion at which we shall 
probably settle, finally, great principles of contest and 
action: either resulting in our separation, or our submis- 
sion; beyond which, for the present at least, we shall have 
no more discussion. ... I am therefore of opinion that 
all our present work is inopportune, and without probable 
value or avail. We satisfy none with partial amendments. 
We have no opportunity or opening to design and com- 
plete a new construction. Our proposed revision will be 
a failure, and without value. With this conviction, I 
cannot feel at liberty to go farther in the present line, 
and therefore ask permission to retire completely from our 
present consideration, under our present authority. 

"I am, with great affection and respect, dear brethren, 
"Your faithful friend and brother, 
"(Signed,) Stephen H. Tyng." 

On the withdrawal of the Eev. Salmon K. Weldon, of 
Put-in-Bay, Ohio, from the denomination, in 1869, for 
some of these same conscientious reasons that at this time 
were so disturbing many hearts, Bishop Mcllvaine writes: 
"I cannot but have a sincere and affectionate sympathy 
with you in your circumstances, nor will I withhold the 
expression of my regret that, in the chief cause of your 
action, the laws are what they are. I am decidedly in 
favor of some change in the Prayer Book, so that by some 
change of words, or some provision of other optional 
words, the difficulty in your mind may be avoided." 

As to some of these same conscientious reasons causing 
the matters at issue, we quote first an editorial from the 
Protestant Churchman of December 31st, 1863, regarding 



44 History of the fief armed Episcopal Church. 

the sentiment of the publication, the Church Monthly: 

"This periodical has boldly thrown off the mask, and 
comes out plainly in advocacy of nearly everything — 
except Papal supremacy — which our Eeformers repu- 
diated. The aims of the editor are thus announced in 
the December number: . . . 'We expect to set forth the 
objective reality of Christ as a person ever present in the 
Sacraments, especially demanding our worship, in the Holy 
Eucharist filling the whole Church with vitality, and 
therefore establishing in her that basis of authority on 
which we receive the Holy Scriptures, the Apostolic 
Ministry, and the Eitual worship of Christ; and, finally, 
the authority of the Church, as the elect Body of Christ, 
to act as the Mediator between God and her members 
in the forgiveness of sins, etc/ " 

On the question of Baptismal Eegeneration, we give 
first the sentiment of Bishop Griswold: 

"In the Baptismal Office are most unfortunately some 
few words which are well known to be more injurious 
to the growth and peace of our Church than any one 
thing that can be named/' 

Dr. Eising, in his pamphlet, "Are There Eomanizing 
Germs in the Prayer Book?" quotes Bishop Meade as 
saying: "Why could not another prayer on the same plan 
be introduced into the Baptismal service and allowed to 
be used in the place of the one which we now must use, 
but which I never do without pain, because its plain, 
literal meaning contradicts my belief." 

This sentiment of Bishop Meade found its echo in 
many other hearts, and took action, on the part of the 
Eev. Dr. Cheney of Chicago, now beloved by many, both 
in our own and in other communions. He felt that he 
could not, as a minister of the Gospel, utter with his lips 



The Need for the Reformed Episcopal Church. 45 

what his heart and conscience denied, and, therefore, 
in using the Baptismal Service, he omitted the clause, 
"This child is regenerate." Bishop Whitehouse of 
Illinois, threatened Dr. Cheney with ecclesiastical prose- 
cution, and he was arraigned before such a court in 1869. 
Application was made to the civil courts, and an injunc- 
tion was given, suspending further action until this order 
was reconsidered, two years later. In 1871, the ecclesi- 
astical court, consisting originally of five members, recon- 
vened, when it was found that but four members were 
present. A sentence of suspension was pronounced, how- 
ever, by this so-called court. A second trial before the 
court was held in May, 1871, because the defendant had 
continued to preach, and on the grounds of their verdict, 
Bishop Whitehouse placed his sentence of "degradation" 
upon Dr. Cheney. 

The Diocese then brought suit for recovery of the 
property of Christ Church, and appealed to the civil 
courts, which before could take no action, because the 
question of property did not enter into the controversy. 
The matter was finally carried by the Diocese to the 
Supreme Court, but the decision was against the plaintiff. 
In August, 1874, Hon. E. S. Williams, of the Circuit 
Court, "decided that the body claiming to act as an 
ecclesiastical tribunal, which sentenced the defendant to 
indefinite suspension, until he 'expressed contrition for 
the past and promised conformity for the future/ was a 
body of amiable gentlemen, no doubt, but not a court, 
according to the canons of the Protestant Episcopal 
Church, and that therefore, in disregarding its sentence, 
the defendant was not amenable to the decision and 
penalty of the second court, the decision of which was 
wholly conditioned on that of the first. ... He con- 



46 History of the Reformed Episcopal Church. 

eluded, therefore, that Mr. Cheney had never been 
deposed from the ministry of the Protestant Episcopal 
Church, and refused to restrain the congregation of Christ 
Church from the possession and enjoyment of its said 
property." 

Such a decision clears for all time any question which 
might be brought up by the opposers of our Church as 
to the sentences given in this case, for Dr. Cheney was 
never deposed from the ministry of the Protestant Epis- 
copal Church. 

Finding that this question was increasingly disturbing 
the peaoe of its ministry, the Bishops of the Protestant 
Episcopal Church thus endeavored to soothe the con- 
sciences and bring the desired amelioration by a resolution 
m October, 1871, and published in a Pastoral Letter from 
the House of Bishops the following: "We, the subscribers, 
Bishops of the Protestant Episcopal Church in the United 
States, being asked, in order to the quieting of the con- 
sciences of sundry members of the said Church, to declare 
our conviction as to the meaning of the word 'regenerate' 
in the Offices for the Ministration of Baptism of Infants, 
do declare that, in our opinion, the word 'regenerate' is 
not there so used as to determine that a moral change 
in the subject of Baptism is wrought in the Sacrament." 

This declaration, although considered by some as a 
relief, was by others regarded as practically doing nothing 
toward a reform of the error, from the fact that whatever 
the private interpretation might be of those using the 
service, the literal meaning of its language remained 
unaltered. As stated by Bishop Coxe. "Our offices affirm 
that God's Holy Spirit operates in Holy Baptism upon 
the child's spirit, 'for being by nature born in sin and 
the children of wrath, we are hereby made the children 
of grace.' " 



The Need for the Reformed Episcopal Church. 4 7 

Letter to Bishop Chas. Eclwd. Cheney regarding re- 
vision of Prayer Book: 

"Covington, Ky v Jan. 29th, 1872. 
"I am more deeply convinced than ever that the root 
of all our evils lies in the sanction which our Prayer Book 
gives to the Sacerdotal system. Whether the Reformers 
and the compilers of our Prayer Book did, or did not, 
intend to uphold the system, there is enough in the 
language of our offices to give it countenance. I am, 
therefore, a most earnest advocate for a thorough revision 
of the Prayer Book, to take from it all that can be 
perverted to the use and maintenance of this false Gospel. 
Baptismal regeneration, the real presence of our Lord 
in the elements, the Sacerdotal idea of the Ministry — 
there are the dangerous errors to he removed by a revision. 
But I confess that the effort seems to be utterly vain and 
idle and hopeless. What the few of us will do who are 
likeminded, I cannot tell. The events of the next two 
years will decide. If it be possible to cleanse the Church 
from Ritualism, as a doctrinal system, we can abide in 
our lot, and work on zealously. If there be no hope of 
this, we will never be content to pass our lives in uphold- 
ing an organization that proves itself unfaithful to 'the 
'first principles of the doctrines of Christ.' 

Geo. D. Cummins." 

Bishop J. A. Latane, D.D., in his tract, "The Reformed 
~ Episcopal Church/' explaining his reasons for entering 
that Church, and referring to these erroneous teachings 
of the Prayer Book of the Protestant Episcopal Church, 
says (of the position held by two High Churchmen) : 

"Those two brethren planted themselves on the teach- 



48 History of the Reformed Episcopal Church. 

ing of the Prayer Book, and argued from the Prayer 
Book; and from the Prayer Booh we could not answer 
them. It was from their lips that I first heard advanced 
and defended the doctrine that simple Baptism with water 
invariably effects the Kegeneration of the baptized infant 
or adult. And well do I remember how startled I was 
when, in support of that doctrine, they turned to the 
Baptismal Sendee and pointed to the fact that the 
Minister is there required to say of every child whom he 
baptizes, immediately after applying the mystical bap- 
tismal water, 'this infant is now regenerate/ and to thank 
God that it hath pleased Him to 'regenerate this infant 
with His Holy Spirit;' and when, in support of the same 
doctrine, they turned to the Catechism in the Prayer 
Book, and pointed to that question and answer where the 
child is taught to think and to speak of his Baptism as the 
means whereby he 'was made a member of Christ, a child 
of God, and an inheritor of the kingdom of heaven;' and 
when, having turned to those passages, they triumphantly 
asked, 'If such language does not teach regeneration in 
and by Baptism, what does it teach, or what does it mean, 
or how could it be changed so as to express that doctrine 
more distinctly than it does?' I was more than startled. 
I was silenced. I could not answer myself, and could 
not find any one else who could answer in a way that I 
could receive as fair, honest and satisfactory. 

"It was from the lips of these same brethren in the 
Seminary that I first heard advanced and defended the 
doctrine of Apostolical Succession and of the exclusive 
validity of Episcopal ordination. Again they turned to 
the Prayer Book and pointed to the familiar words in the 
preface to the Ordinal, that 'from the apostles' time there 
have been three orders of ministry in Christ's Church — 



The Need for the Reformed Episcopal Church. 49 

Bishops, Priests and Deacons:' and that no man shall be 
accounted a lawful Minister, in this Church, except he 
hath had Episcopal ordination; and when, in support of 
their interpretation of such language and of the position 
of the Episcopal Church toward the Ministers of other 
Protestant Churches, they stated that a Minister coming 
from any one of them into the Episcopal Church was 
required to be reordained, while a Romish priest was 
always received without reordination, I did not believe it. 
It seemed to me a shocking betrayal, and that, too, by 
my own Church, of all Protestantism to the claims of 
the Romish hierarchy. And I would not and could not 
believe it, until I had gone to one of the professors, and 
he, with many apologies and regrets and explanations, 
had assured me that such was unfortunately but undoubt- 
edly the fact." 

We would also add the last proof of the need for our 
Church, a proof made stronger as years come and go, 
taken from the December, 1900, Evangelical Episcopa- 
lian, also commented on in a tract by Bishop Cheney, 
entitled, "The Protestant Episcopal Church at the Close 
of the Century:" 

CONSECRATION OF THE REV. REGINALD HEBER WELLER, 
D. D., TO BE BISHOP-COADJUTOR OE FOND DU LAC. 

When the special Diocesan Council was held, several 
months ago, Bishop Grafton expressed a wish that the 
ceremonies of the consecration of the Rev. R. H. Weller 
might be the most noteworthy of any ever held in 
America. It seemed that every priest and layman in the 
diocese set to work at once, that the Bishop's wishes might 
be gratified. 



50 History of the Reformed Episcopal Church. 



The services in the cathedral were begun at 10.30 A. M. 
The procession, which was very long, passed from Grafton 
Hall through cloister and close to the great western 
entrance of the cathedral. Thurifers, acolytes, cross and 
banner bearers, students from near-by theological semi- 
naries and the visiting clergy, were followed by the clergy 
of the diocese, and Archdeacons Jenner and Gardner, 
Canon Jewell, and the deputy registrar, the Eev. S. R. S. 
Gray. Then followed the visiting bishops, with their 
chaplains, the bishop-coadjutor-elect, with attending 
presbyters, the preacher, the co-consecrators and the 
bishop of the diocese, also Bishop Tikhon, of the Holy 
Eastern Orthodox Greek Russian Church, Bishop of the 
Aleutian Islands. Bishop Grafton believes that the pres- 
ence of Bishop Tikhon will have historical significance 
in bringing the two branches of the Church into closer 
relationship. Bishop Tikhon's miter differed from those 
worn by the other bishops in that it was of cylindrical 
shape, a foot in height, and that it had suspended from it 
a long, flowing veil of black. He was attended by two 
chaplains, veiled in black, and their appearance was strik- 
ingly oriental. The Greek Bishop occupied a high seat 
of honor at the right of the altar. The Old Catholic 
bishop was also present. The Introit was followed by 
the Kyrie and Collect, the Memorial of All Saints, and 
the Epistle, after which the choir rendered the Gradual. 
The choir and congregation sung a hymn, after which 
the gospeler, escorted by the thurifer and acolytes, pro- 
ceeded to a point in the forward portion of the chancel 
and read the Gospel. The priests and bishops recited the 
Nicene Creed, after which the Rt. Rev. William Edward 
McLaren, H. D., D. C. L., Bishop of Chicago, from the 
pulpit, delivered the consecration sermon. — Church 
Standard. 



The Need for the Reformed Episcopal Church. 51 

Seldom — perhaps never — has our communion in this 
country witnessed so magnificent a function as that con- 
nected with the consecration of the Eev. E. H. Weller, Jr., 
as Bishop-Coadjutor of Fond du Lac. It was on the 
octave of All Saints^ Day, November 8th, and at the 
cathedral of the diocese that the event occurred. The 
grand cathedral, with its long nave, its roomy transepts, 
and its spacious choir, was decorated with festoons of 
greens, from which bunches of chrysanthemums were 
suspended, and with many artistic banners in honor of 
the event The Latin and Greek fathers of the Church 
were portrayed on the banners in the nave, while those 
in the south transept pictured Seabury, Kemper, Brown 
and Welles, and those in the north, Laud and Sancroft, 
the figures being represented in copes and miters. At 
the Offertory the ceremonial use of incense followed the 
historic western practice. After censing the altar, the 
bishops were each censed in turn, first those at the altar, 
afterward the Russian bishop on the throne and the 
bishops in the choir, individually; then the priests on 
either side, collectively, and afterward the congregation. 
A line of four acolytes, with processional lights, three 
thurifers and four more acolytes with lights, passed before 
the sanctuary rail before the Sursum Corda; and at each 
of the three strokes of the Sanctus-Bell incense was used, 
as also at the Benedictus, the communion and the festival 
Te Deum, which followed the celebration. Before the 
latter, and after the benediction, the miter was placed 
upon the head of the newly consecrated bishop, and, 
accompanied by the two assisting consecrators, he passed 
down the full length of the nave, blessing the people of 
the congregation, who fell upon their knees as he passed. 
— The Living Church. 



52 



History of the Reformed Episcopal Church. 



Fond du Lac. Wis., November 10th. — Much has been 
said of the service at St. Paul's Cathedral in this city, 
Thursday, attendant upon the elevation of Archdeacon 
Reginald Heber Weller to the bishopric, services which 
attracted world-wide attention, and the features of which 
will be of marked significance in the history of the Epis- 
copal Church, but "half has not been told." In the first 
place, it was the most magnificent ceremony that has ever 
taken place in the history of the Anglican Church in 
x^merica. Never before have so many bishops taken part 
and joined in a full Catholic ceremony, with all its ad- 
juncts. ... It was no ordinary function. Every year 
the conciliar mass in this diocese is observed with great 
solemnity. The services at St. Paul's Cathedral are 
always beautiful, elaborate and impressive, but this was 
one a person sees but once in a lifetime. Quoting the 
Bishop of Chicago, "The service was reverent, dignified 
and at times sublime." 

Bishop Grafton, as consecrator, wore a magnificent red 
cope, with gold orphreys and the precious miter, studded 
with precious stones. The Bishop of Milwaukee, Bishop 
Nicholson, and Bishop Anderson of Chicago, co-conse- 
crators, wore copes of red trimmed with gold and plain 
linen miters, known as the miter simplex. The Bishop 
of Chicago, Bishop McLaren, wore a handsome cloth-of- 
gold cope and miter. The Bishop of Marquette, Bishop 
Gershom Mott Williams, and the Bishop of Indiana, 
Bishop Francis, who were the presenting bishops, wore 
red copes and miters trimmed in gold. The Bishop- 
Coadjutor of Nebraska, Bishop Arthur L. Williams, wore 
a cloth-of-gold cope and miter. At the sedilia, just before 
going to the altar for mass, the miters of the consecrators 
were removed, Bishop Grafton being vested in white 



The Need for tke Reformed Episcopal Church. 53 

chasuble and maniple and Bishop Nicholson and Bishop 
Anderson in white dalmatic, tunicle and maniples. The 
color of the mass was white, the day being the octave of 
the feast of All Saints. 

After the procession entered the cathedral, Bishop-elect 
Weller went to his private chapel, according to the rubric, 
attended by his chaplain, where he said the preparation of 
the mass before his private chapel, St. Augustine chapel 
being set apart for his use. During the Introit he re- 
turned to the sanctuary before the high altar. After the 
Kyrie was sung, the epistle was said by Bishop Anderson, 
and this was followed by the gospel procession, the gospel 
being sung beyond the rood screen by Bishop Nicholson. 
After the holy gospel the bishops returned to the altar, 
where the Credo was sung, all kneeling at the Incarnatus. 
Then the bishops went to the sedilia. 

The preacher, the aged Bishop McLaren, was then 
escorted to the pulpit by the master of ceremonies. After 
the ceremony, the consecrators were led in front of the 
altar, where they sat during the presentation of the 
Bishop-elect by the Bishops of Marquette and Indiana. 
Testimonials of his election and the apostolic mandate 
from the primus were read. Then Bishop Arthur L. Wil- 
liams chanted the litany. Bishop Grafton then made the 
examination. The Bishop-elect then knelt before the 
consecrator, and, after kissing his hand, retired to his 
chapel, where he was vested with his cope. Upon his 
return to the consecrator, he knelt before him and the 
bishops sung the "Veni Creator Spiritus." Then fol- 
lowed the consecration, all of the bishops laying their 
hands upon the Bishop-elect and saying, "Receive ye the 
Holy Ghost," Then followed the anointing with the 
chrism on the head and the palms of the hands of the 



54 



J I istory of the Reformed Episcopal Church. 



Bishop-elect and the conferring of the episcopal ring, 
presented to Bishop Weller by the Indians of the Oneida 
reservation. The new Bishop then rose and the conse- 
crator gave him the kiss of peace and the new Bishop 
gave it to the two consecrators. Then was sung the 133d 
Psalm. This was followed by the Offertory. The new 
Bishop then ascended to the altar at the right of the 
consecrator, where he joined in the holy sacrifice. The 
elements were then censed, after which the celebrant and 
Bishop-elect were censed and other dignitaries in order. 
At the sanctus the torch-bearers and thurifers entered the 
sanctuary and knelt before the altar. This was followed 
by the canon of the mass. 

At the words of consecration, the Sanctus-Bell rang out, 
and all prostrated. Then followed the communion of the 
Bishop-elect, after which Gloria in Excelsis was sung. 
The pontifical blessing followed, the consecrator standing 
with his miter on and holding his crosier in hand. The 
Bishop-elect descended from the altar and knelt, when 
the miter was placed on his head by the consecrators. 
Upon rising, he was escorted to his seat by Bishop 
Grafton. 

At this time the Te Deum was sung, this being perhaps 
the most impressive part of the entire ceremony. Lined 
up before the altar were the bishops, torchbearers and 
thurifers, the new bishop being led by the consecrators 
down the aisle of the church, the vast congregation kneel- 
ing to receive the blessing he bestowed as he passed along. 
The chimes in the cathedral tower were rung during this 
ceremony. The bishops returning to the altar, the new 
bishop went to the epistle side and the consecrator to the 
gospel side, where they said the last gospel. — Evening 
Wisconsin, Nov. 10th. 



The Need for the Reformed Episcopal Church. 55 

For the first time in the history of the American 
Church, the solemn, pontifical high mass was celebrated 
this morning by three bishops, with a retinue of attend- 
ants and chaplains, numbering six bishops, forty priests 
and many deacons and seminarians from the Nashotah 
Theological Seminary. 

The service was in all respects identical with the rites 
prescribed by the Roman Catholic Church for similar 
occasions, and as a natural result of the introduction of 
the extreme liturgical ceremony, was the most brilliant 
and notable ecclesiastical event ever celebrated in the 
American Church. It represented an outlay of many 
thousands of dollars. Several of the visiting bishops wore 
the cope and miter to-day for the first time. — Daily 
Northwestern, Nov. 9th. 

With a Prayer Book never fully purged of the Romish 
errors and the various compromises of the days of Eliza- 
beth, with an ever increasing drift toward Ritualism and 
Sacramentarianism, we come to the days immediately 
preceding the formation of our own beloved Church, a 
Church founded at the costly sacrifice of the severance 
of many precious ties, a Church rising out of the darkness 
as an answer to many prayers and to the burning question 
on the lips of many, "Lord, what wilt Thou have me to 
do?" 



Chapter IV. 



The Need for the Reformed Episcopal Church. 
(Continued.) 

As we have stated, many of the Evangelical party in 
the Protestant Episcopal Church had long hoped for 
redress and relief and greater liberty of conscience within 
the pale of the Church. They felt no need for another 
Communion, but hoped that the purifying of the old, by 
the revision of its Book of Common Prayer, or by the 
introduction into that Book of certain alternate phrases 
in its rubrics, and Convention legislation against all 
Ritualistic tendencies, would enable them to remain in 
the fold so dear to many of them. 

This was the position of Bishop Cummins for many 
years. His great love for the Church of his' choice made 
him loath to believe that this relief could not be obtained 
within her borders. Several appeals and suggestions were 
made to him during these years, that he should undertake, 
with others, the establishment of a new Church, but for 
this he then saw no need, and faithfully labored on in 
the old, ever hoping, ever praying, that the clouds which 
seemed to be gathering on her horizon might melt away, 
like the mist that folds her garments and slips silently 
from beneath the warmth of the morning sun. 

In a letter of his, written in October, 1868, while on 
his way to the General Convention, and referring to one 
of his sermons preached about that time, Bishop Cum- 
mins says: "Certainly this people will never be in any 



The Need for the Reformed Episcopal Church. 57 

doubt as to my position on the vital questions at issue 
in our Church;" and in another letter: "We cannot doubt 
that God will take care of His truth; but my stand is 
taken firmly on the old, evangelical basis, now and ever, 
and to keep this Church upon the platform of the Refor- 
mation." 

During the Convention, he wrote: "Last night I 
attended the meeting of the Board of Missions. You 
may judge of my feelings when, upon entering the church, 
1 saw before me, in the chancel, an altar, with a super- 
altar, and on it in the centre a brass cross three feet high, 
and two brass candlesticks of the same height on either 
side, with candles in them, but unlighted. And just in 
front of the altar was the venerable Bishop Mcllvaine, 
within a few feet of what he had all his life so earnestly 
protested against." 

On Sunday, October 25th, 1868, in the Church of the 
Incarnation, New York, before a large congregation, 
Bishop Cummins delivered an address "in defence of the 
principles of the Anglican reformation, now imperilled 
in the Episcopal Church of England and the United 
States," and we quote as follows from the printed pamph- 
let regarding this occasion: 

"On Sunday evening, October 25th, 1868, the Church 
of the Incarnation, Rev. Dr. Montgomery's, Corner Madi- 
son Avenue and Thirty-fifth Street, was filled by a vast 
audience of not less than 1200 people, to listen to an 
address from Et. Rev. Dr. Cummins, Assistant Bishop 
of Kentucky, in defence of the principles of the Anglican 
reformation, now imperilled in the Episcopal Church of 
England and the United States. Many of the most 
prominent laymen of different Episcopal churches of this 
city were in attendance, and a large number of clerical 



58 



II isiory of the Reformed Episcopal Church. 



and lay deputies to the General Convention now in ses- 
sion. . . . (From the address) 'We are conscious, pro- 
foundly conscious, of the vital issues now pressing upon 
us. . . . We are met in our day by the cry of reunion. 
We are constantly told we must prepare for reunion with 
Eome, and everything seems to be tending that way. It 
is amazing how the cry is taken up by the journals of the 
day. But, brethren, on whose side are the changes made? 
Are they made on the side of Eome? Can you point me 
to a single change Eome has made? 

" 'And now, brethren, we are just entering on a mighty 
conflict. We cannot decline it. It is not of our own 
seeking. It has been forced upon us. We accept it in 
sorrow and tears, but in God's strength. And on this 
basis we will fight it out — the basis of the Anglican 
Eeformation, as set forth in our Articles, homilies and 
the standard works of the great divines of the Eeforma- 
tion. 

" c . . . I implore you, then, beloved friends, by your 
love to the Gospel of Christ, by the reverence you bear 
to the work of England's great confessors in the sixteenth 
century, by the ashes that rest under the martyrs' monu- 
ment at Oxford, by the memory of John Wycliff, the 
morning star of the Eeformation, to resist this tide of 
error coming in upon us as a flood; and with love to all, 
bitterness to none, let us stand like a rock for the purity, 
the unswerving loyalty to her great Head, of this Protes- 
tant Episcopal Church/ " 

We also give the comment of a !STew York paper 
published at this time: 

"Bishop Cummins, of Kentucky, appeared before the 
American Church Missionary Society in noble and fear- 
less advocacy of evangelical truth and in defence of the 



The Need for the Reformed Episcopal Church. 59 

Protestantism for which the Reformers braved the fires 
of martyrdom. The noble words of Bishop Cummins 
and of other clergymen thrilled us as we listened. May 
God bless them." 

We insert here a quotation from the point of view of 
one of another denomination (Rev. E. M. Hatfield, Meth- 
odist), regarding the status of the Protestant Episcopal 
Church at that period, and published in The Independent 
of November 26th, 1868: 

. . I have no means of knowing or conjecturing 
what course Evangelical Episcopalians will take in the 
present emergency. It is clear enough, however, that 
they will be ground between an upper and a nether mill- 
stone if they hold fast to the Romish and High Church 
doctrine of Apostolic Succession; and it is no less clear 
to my mind that there is room in the United States for 
an Evangelical Episcopal Church. Speaking as a Meth- 
odist, and with sole reference to the interest of my own 
denomination, I should regret the organization of such 
a Church. Taking a wider view and regarding the gen- 
eral interests of the cause of Christ, I should hail the 
establishment of such a Church with the greatest satis- 
faction. It would meet a want that is felt by tens of 
thousands of Christians in our country." 

In January, 1869, there arose a correspondence between 
Bishop Whitehouse of Illinois, and Bishop Cummins. 
The full details of the event which gave rise to these 
letters are given in the Memoirs of Bishop Cummins. In 
substance, they are as follows: Bishop Cummins had been 
invited to address the "Society for the Promotion of 
Evangelical Religion in the Northwest." When this 
became known to the Bishop of Illinois, he wrote the 
following letter to Bishop Cummins: 



»;<) 



H istory of the Reformed E piscopal Church. 



'"Chicago, December 31st, 1808. 

"My Dear Bishop: — An effort has been recently made 
in this city to establish a society, entitled, Tor the Pro- 
motion of Evangelical Eeligion in the Xorthwest.* 

"1 am obliged to regard this as a movement designed 
to disturb my diocese, and factious in its character. 

; T am informed that a general meeting has been an- 
nounced to take place in Trinity Church, and that you 
are expected to take a prominent part in it. 

"Tender the impression that this may be so, I venture 
to express my hope that you will decline to give it the 
sanction of your presence, or in any way connect your 
influence and office, within the charge of a brother bishop, 
with a movement which he, in common with, the large 
majority of the diocese, deemed schismatical and in- 
jurious. You are satisfied, I am sure, from the past, 
that you would be at any time a welcome visitor in 
Chicago, and honored in its pulpits. But as presiding 
over or connected with such a meeting as the one pro- 
jected, your visit would be misconstrued and hurtful. 
'Taithfully your friend and brother, 
"(Signed,) Hexry J. Whitehouse. 

u Bt. Bev. Dr. Cummins, Asst. Bishop of Kentucky" 

Disturbed and perplexed as to his proper action under 
the strictures laid down in the above letter. Bishop 
Cummins consulted with Bishop Mcllvaine and others. 
His reply from Bishop Mcllvaine advised his going to 
Chicago as first proposed, on the ground that there was 
"a great principle of right and freedom involved/'' and 
that there was no law forbidding Bishop Cummins to 
address any society or represent any cause within the 
Diicese of Illinois or elsewhere. 



The Need for the Reformed Episcopal Church. 61 

It was decided not to hold the public anniversary 
meetings as at first proposed. Dr. Charles Edwd. Cheney 
suggested that the society become an auxiliary of the 
Church Missionary Society, but this suggestion was not 
favored by its members. While Bishop Cummins* pres- 
ence was earnestly desired at the meetings which were 
1o be held in St. John's and Christ churches, yet they 
very delicately and kindly did not urge him. 

On February 1st, Bishop Whitehouse again addressed 
a letter to Bishop Cummins, reiterating his claim that 
the latter should not come to Chicago, closing his letter 
with the following: "If you have, as rumored, consented 
to act accredited by the American Church Missionary 
Society, or its kindred organization, the exercise of such 
agency will raise questions still more serious, probably 
in other jurisdictions as well as my own." 

We quote extracts from Bishop Cummins' reply to the 
letter of Bishop Whitehouse: 

"Pewee Valley, Ky., Feb. 3d, 1869. 

"My Dear Bishop: — Yours of the 1st inst. has just 
reached me, and I hasten to give you a plain statement 
of facts, which, I am very sure, will relieve me of any 
seeming want of courtesy toward you, and at the same 
time will convince you of my earnest desire to promote 
the peace and harmony of the Church in your diocese." 

He then proceeds to explain the invitation extended 
to him to address the newly formed missionary society 
in Chicago, and the difficulty of deciding the wisest course 
of action on becoming aware of Bishop Whitehouse's 
opposition to this society, lest by refusal to accept he 
should seemngly condemn the action of his brother min- 
isters who had started the movement, or by his acceptance 



62 



History of the lie formed Episcopal Church. 



should disturb the harmony which had previously existed 
between himself and the Bishop of Illinois. Bishop 
Cummins further states his views with regard to loyalty 
to the Protestant Episcopal Church, and his feeling (as 
then clear to him) that there was no need for a separation 
in the Church. He then closes his letter, after more 
fully explaining that his consent to speak at the anni- 
versary meetings was held in abeyance until he should 
obtain a fuller knowledge of the objects and aims of the 
new society, with the following: 

"it is true, 'as rumored/ that I have consented, or, 
rather, promised, the societies alluded to by you to go to 
Cincinnati, Chicago and other places, to advocate their 
claims; and it is my purpose to visit Chicago on Sunday, 
February 21st, to preach for. and ask offerings in behalf 
of, 'The American Church Missionary Society,' and 'The 
Evangelical Education Society/ both of which have been 
so sadly bereaved of their secretaries by the awful calam- 
ity on the Ohio River in December last. If I understand 
your allusion, my dear Bishop, it is to raise a question 
as to my right to make such appeals in your diocese. If 
so. it involves a great principle of right and freedom, 
and I cannot give place to such a claim for an instant. 
These three great organizations are the legitimate modes 
in which a large portion of our Church seek to advance 
their principles and to extend 'the truth as it is in Jesus/ 
in all honest loyalty 7 and fervent love to the Church. To 
deny them the right, at all proper times and places, to 
propagate and extend these principles, is a step fraught 
with imminent peril to the welfare of the Church, and 
a? one who would sacrifice all but Christ's truth to pre- 
serve the peace and harmony of the Church. I earnestly 
implore you not to raise such a question, never before 



The Need for the Reformed Episcopal Church. 63 

raised, and the agitation of which is to be most deeply 
deplored/'' 

On February 11th, Bishop AVhitehouse addressed the 
following letter to Bishop Cummins and also laid the 
matter before Bishop Smith of Kentucky, who briefly 
stated, in reply, his sorrow that any trouble should have 
arisen and his hope for Divine guidance in its settlement. 

"Chicago, February 11th, 1869. 
"Right Reverend and Dear Sir: — I received in 
due course your letter of February 3d. I regret to say 
that it is far from satisfactory to me in the explanation 
of the manner in which you deemed proper to use my 
first letter, or the relations you have assumed in my 
diocese. 

"The original cause for your visit having been with- 
drawn by the action of the body you promised to address, 
and your effort having failed to connect that Society as 
auxiliary to the 'three great societies/ I have more reason 
to be grieved that you force a new issue by the peremp- 
tory notice you give me of your purpose to visit Chicago, 
'to preach and ask offerings on Sunday, 21st inst., in 
behalf of 'The American Church Missionary Society ' 
and 'The Evangelical Education Society/ 

"I have forwarded full copies of the correspondence, 
with my remarks on the same, to Bishop Smith, Frank- 
fort. I have given him notice of my 'protest' against the 
Assistant Bishop of Kentucky assuming, in virtue of a 
travelling agency from the American Church Missionary 
Society, the right to act without consent within the juris- 
diction of another bishop, or contrary to his expressed 
wishes. I now respectfully present to you my protest 



64 History of the Reformed Episcopal Church. 



against your assumed authority and your contemplated 

visit at the time indicated. 

"Remaining your friend and brother, 
"(Signed,) Henry J. Whitehoi sk. 

"Bishop of Illinois." 

On February 12th, the Standing Committee of Illinois 
made the following protest: 

"Chicago, February 12th, 1869. 

"Whereas, The Bishop of Illinois has summoned the 
Standing Committee of said Diocese for counsel upon 
the proposed visit of the Assistant Bishop of Kentucky 
to this diocese; therefore, 

"Resolved, That we enter our protest against such a 
visit, and trust, with our Bishop, that the Right Rev. Dr. 
Cummins will not persist in a course which, under the 
circumstances, will, in our opinion, infallibly lead to the 
disquietude and injury of the diocese." 

Signed by the Committee. 

On February 15th, Bishop Whitehouse forwarded cer- 
tified copies of the above to Bishop Smith and to Bishop 
Cummins. 

On the 19th of February, Bishop Cummins arrived in 
Chicago in pursuance of the plan already outlined, and 
from that city wrote Bishop Whitehouse as follows: 

"Chicago, February 19th, 1869. 
"Right Rev. and Dear Sir: — Yours of the 11th inst. 
reached me on the eve of leaving home for Cincinnati, 
nnd up to this time I have not had the leisure to reply 
to it. You announce to me that you have given notice 



The Need for the Reformed Episcopal Church. 65 

to Bishop Smith of your protest against my 'assuming 
the right to act without consent within the jurisdiction 
of another Bishop, or contrary to his wishes/ And you 
present to me a 'protest' against my 'assumed authority/ 
etc. 

"In reply to this, I most earnestly disclaim and disavow 
any assumption of authority within your diocese. I have 
never made such a claim, nor do I now make it. I only 
claim the right which the Church allows to the humblest 
presbyter, of accepting an invitation from the rector of 
any church to preach to his people and ask for contribu- 
tions from them in behalf of any lawful Church work. 
This right I have not lost by becoming a Bishop, and 
surely this is not the assumption of power within the 
diocese of any brother Bishop. 

"As to the matter of courtesy, I claim to have granted 
you this when I have declined to speak for the new society 
lately organized in this city; and in this course I have 
been moved by an earnest desire to promote peace and 
harmony in the Church. I now again earnestly entreat 
you not to raise the issue by denying the right I have 
claimed above. Tor twenty years past bishops have been 
in the habit of pleading the cause of The Evangelical 
Knowledge Society within the dioceses of other bishops, 
without a word of protest being raised against their 
action; I am very sure they will not now willingly sur- 
render such a right. 

"'Assuring you once more of my regret that any con- 
troversy should have arisen between us, and of my earnest 
desire to quiet all agitation, 

"I am, most faithfully yours, 
"(Signed,) George D. Cummins." 



66 



History of the Reformed Episcopal Church. 



\s'e give also two letters, out of inany, quoted in the 
Memoirs of Bishop Cummins, which showed the effect 
of this public stand on an Evangelical principle thus 
taken by him. 

'Theological Seminary, Fairfax Co., Va., 
"March 12 th, 1869. 

"My Dear Bishop: — Most heartily do I sympathize 
with you in your endeavors to save our people from a 
retrogression to Rome; and also thank you for the stand 
you have taken against Illinois assumptions. I believe 
it costs a Bishop more than it costs a presbyter to stand 
up against a Bishop at the call of principle. 1 have long 
noticed this, and seen how perniciously it has worked. 
It has given arrogance a great advantage over moderation 
and fairness, and has insensibly led to an increase of 
pretensions and aire and assumptions which our fathers 
knew nothing of, and. which are utterly repugnant to the 
spirit of Protestantism and the Bible. . . . 

"I am, my dear Bishop, most truly your friend and 
servant, 

"(Signed,) William Sparrow." 

"New York, 130 E. 17th Street, 
March 16th, 1869. 

"Eight Rev. and Dear Sir: — It gives me great plea- 
sure personally to forward to you the following resolution, 
which was passed at a meeting of 'The Protestant Epis- 
copal Clerical Association 

" 'Resolved, That the Clerical Association have heard 
with satisfaction the principles advanced by Bishop 
Cummins in his correspondence with Bishop Whitehouse; 
that they cordially approve said principles, and will stand 



The Need for the Reformed Episcopal Church. 67 



by Bishop Cummins in their maintenance and defence/ 
"Yours faithfully, 
"(Signed,) W. N. McVickar, 

"Secretary " 

We have given this matter as briefly as possible, but 
showing so clearly the state of affairs in the Protestant 
Episcopal Church, and involving the same principle for 
which the Evangelical party during these years so earn- 
estly contended, it seems necessary to refer to it, in order 
to keep the threads untangled, which were slowly but 
surely weaving themselves, under the Divine hand of 
the Master, into the clear pattern which was to finally 
develop into the separation from the old Church. 

Many of us are familiar with the painful controversy 
with the Bishop of Illinois and the then Eev. Dr. Cheney 
of Chicago, over a like principle of Evangelical truth, but 
which involved Dr. Cheney in a most severe trial, out of 
which the Lord delivered him with His own Divine lead- 
ing and blessing, as well as the honor and respect of those 
who knew or heard of the contention. 

Under date of February 12th, 1869, Bishop Cummins 
received a letter from Eev. Mason Gallagher, extracts 

from which we give below: 

i 

"Paterson, February 12th, 1869. 
"BrGHT Rev. George David Cummims, D. D.: 

"Reverend and Dear Brother :— -The Clerical Associa- 
tion listened with great interest to your letter to the 
Bishop of Illinois, and at the close of its session passed 
unanimously the following resolution, offered by myself: 
(then follows the resolution already quoted) . . . 

"I refer to the right to advocate the interests of Evan- 
gelical societies in another diocese. . . . 



68 History of the Reformed Episcopal Church. 



"We have resolved to revise the Prayer Book, and to 
modify the Episcopal system of our Church. What I 
shall say is with entire respect for yourself, with admira- 
tion for your recent bold stand for a pure Gospel, and 
with the belief that the Lord intends that you shall be 
of great service in the deliverance of His people from 
an intolerable spiritual bondage. ... I want some of 
our Bishops to take part in the work. I want a more 
Scriptural and primitive Episcopacy than we have. We 
must not be obliged to go to the Moravians for a succes- 
sion, if a succession is thought necessary. . . . When 
a Church forsakes the spirit and principles of the Word 
of God, as our Church did formally at the last Conven- 
tion, with no prospect of retracing its steps, its bishops, 
presbyters and laity are absolved from allegiance to it. 
I feel bound to withdraw from it. . . . I am resolved 
that my remaining years shall be spent in more effective 
work, not hampered as they have been by serving tradi- 
tions, countenancing destructive errors and upholding 
unfit men in authority; but, standing fast in the liberty 
wherewith Christ has made me free/ to serve God to the 
best of my ability, and according to the light and grace 
granted me. 

"I am, my dear Bishop, with the highest esteem and 
regard, your servant in the Lord, 

"(Signed.) Mason Gallagher." 

To this letter, still firm in his conviction that the hope 
of reform lay within the Church, Bishop Cummins replied: 

"Pewee Valley, Ky., March 11th, 1869. 
"Bey. and Dear Brother: — Your letter of February 
12th has been lying in my portfolio, read and re-read 



The Need for the Reformed Episcopal Church. 69 

I 

with the deepest interest and solicitude. 1 have not 
answered it because I felt scarcely able to grapple with all 
the great questions it gives rise to, nor do I yet feel that 
I can see my way clear to a solution of the mighty issues 
that it raises. 

"I have lamented most deeply the divisions among the 
ranks of the Evangelical men on matters of policy, while 
we all were agreed on great principles; and I have 
earnestly desired that when the day should come that we 
were denied a place in this Church of our fathers, that 
we should act as a unit and present an unbroken front 
in the work of the Lord. 

"Your letter reveals to me facts of which I have been 
totally ignorant, such as that some of our best clergy are 
on the point of leaving us, and that we were losing many 
valuable laymen, who are conscientiously impelled to 
leave us. These are indeed startling facts, and should 
compel us to most serious consideration of our dangers 
and the duties before us. You tell me, moreover, that a 
number of our brethren, clergy and laity, have resolved 
to wait no longer, but will take measures to establish at 
once an Evangelical Episcopal Church. 

"If this is undertaken with only a single desire to 
glorify God, and to uphold the pure and blessed Gospel, 
impelled by conscience and seeking earnestly Divine guid- 
ance, none can fail to respect such motives, however they 
may differ as to the wisdom of their course. For myself, 
I regret the withdrawal of every Evangelical man from 
our ranks, already so thinned, and if there is sunicitnt 
ground for the withdrawal of any number of Evangelical 
men from our Church, there is ground for the withdrawal 
of all. The question then arises, Is there such ground? 
For myself, I have not yet been able to believe this, and 



70 History of the Reformed Episcopal Church. 

as far as I have been able to learn their views, it is the 
belief of such noble Evangelical men as Bishops Mc- 
llvaine, A. Lee, H. W. Lee and other Bishops. What 
changes of opinion the rapid movements of the day may 
have effected, I know not. . . . 

"We all admit that the dominant party in our Church 
uphold and countenance serious error, deadly error, error 
that obscures the glory of the Gospel and dishonors 
Christ. I believe most firmly that a Protestant Episcopal 
Church, freed of all High Churchism, would be a mighty 
power, and by God's blessing a great success in this land; 
and it may be that God designs that such a Church shall 
be. 

"Would it not be wise to call a congress of all Evangeli- 
cal men — bishops, clergy and laity — and discuss the sub- 
ject of our duty to God in this great crisis? Let us, dear 
brother, so act that we can confidently look for His bless- 
ing upon our labors. 

"May God bless you, and all our dear brethren, and 
give you wisdom to act so as to promote His glory and 
the success of His precious Gospel among men. 

"I am, most faithfully yours, 
"(Signed,) George D. Cummins." 

In May of this same year, Bishop Cummins received the 
following letter from Bishop Bedell: 

"Gambier, 0., May 1st, 1869. 
"Right Rev. and Dear Brother: — Bishop Mc- 
Ilvaine has written a letter to a young clergyman in reply 
to strictures on the Prayer Book, and to conscientious 
difficulties arising from certain expressions in the Liturgy. 
Without going at length into the subject, he has given 
some thoughts on which he bases a reaffirmation of his 



The Need for the Reformed Episcopal Church. 71 



belief in the Evangelical character of our standards, and 
the inexpediency of attempting to revise the Prayer Book 
at the present time. A copy of this letter will be sent 
to you in the next number of the Standard of the Cross. 

"The present exigency, and especially the danger to our 
Evangelical interests from rash movements among our 
brethren, who, in other particulars, have our sympathy, 
have doubtless called your attention to this topic. I beg, 
therefore, to solicit from you a response, however brief, 
to this forthcoming letter, which will indicate your 
general agreement in the Bishop's views; and which, 
together with his letter, may form a rallying-point for 
right-minded Evangelical men. We are sufficiently 
assured that these form a large majority, who only need 
the opportunity to speak. They will find it in this pro- 
posed individual yet united utterance of our Evangelical 
Bishops. 

"J propose tc print these responses in the number of 
the Standard of the Cross next after they shall be re- 
ceived, and to distribute them as widely as the Bisohp's 
letter; and therefore beg you to do me the favor to re- 
spond by the next mail, addressed to the care of Bev. W. 
C. French, Oberlin, Ohio. 

"Very sincerely your brother, 
"(Signed,) G. T. Bedell." 

Bishop Cummins agreed to this request and wrote a 
long and able reply, as follows: 

Diocese of Kentucky, 
Pewee Valley, May 14th, 1869. 
The Bight Beyerend G T. Bedell, D. D. 

Bight Bey. and Dear Brother: — The admirable 
letter of Bishop Mcllvaine to a young clergyman con- 



72 History of the Reformed Rjnscopal Church. 



cerning certain scruples of conscience in using some ex- 
pressions in the Liturgy of our Church, meets with ray 
warmest and most cordial approbation. The beloved 
brother who has elicited this most valuable and timely 
response is one whom we all love and esteem for his 
fidelity to Gospel truth and his earnest work in the min- 
istry. He has seriously entertained the question whether 
he can conscientiously remain in the ministry of a Church 
where he is required to use certain terms and expressions 
which seem in his judgment to teach error and to be in 
conflict with the Word of God. I learn that he is a repre- 
sentative of not a few earnest, faithful clergymen and 
laymen among us. who. while loving "this Church'"' 
fervently and devotedly, feel the same conscientious 
scruples concerning certain expressions in the Prayer 
Book. If I understand their position, it is this: that, 
while they admit that all their offices were composed by 
men who were thoroughly opposed to the modern and 
extreme interpretation put upon the expressions, and 
therefore such interpretation cannot be their true mean- 
ing, and while they hold that rightly interpreted by the 
views of the Reformers and in harmony with the Articles 
(the Church's dogmatic expression of her faith): yet that 
such interpretation is now denied by a large majority of 
the present generation of Churchmen, that the claim is 
urged that we must take these terms, not as the Reformers 
understood them, but as their plain, literal language 
teaches; and in the other, that he who does otherwise is 
a disloyal son of the Church and unworthy of a place in 
it; that two or three generations of clergymen in this 
country for the most part have been trained in the belief 
that the term "priest" applied to a minister of this Church 
means that he is a sacerdos or Mereus, a priest ordained 



The Need for the Reformed Episcopal Church. 73 

to offer a commemorative sacrifice or the Eucharist, and 
to stand between Christ and the soul as the only Divinely 
appointed channel through which grace can be conveyed 
and the benefits of Christ's death imparted; that when, in 
the office for infant baptism, we are required to give 
thanks to God that He hath been pleased "to regenerate 
this infant by His Holy Spirit," the Church teaches that 
Baptism and Regeneration are inseparable, that the life 
of God in the soul begins in Baptism, and that to preach 
the necessity of being born again to adults who have been 
baptized in infancy is to teach doctrine hostile to this 
Church's teaching, and that when a man would ascertain 
whether he has ever been regenerated, he is to go to the 
parish register and ascertain whether he has ever been 
baptized, and that if that be ascertained, he has by virtue 
of his baptism been regenerated. 

These brethren, whose consciences are aggrieved by these 
expressions, feel that the apparent, not the real meaning 
of the terms alluded to has been the fruitful source of the 
evils now afflicting the Church, and has given rise to the 
large and rapidly growing school among us and in Eng- 
land who in the essential doctrine of the Sacraments see 
no difference between our Church and the Church of 
Rome; who teach, in the language of one of the most 
prominent champions, that "in the regeneration by Holy 
Baptism, in the spiritual and ineffable presence of our 
Lord in the Holy Eucharist, with the mystical nutriment 
through His body and blood, as well as in the definition 
of the sacraments generally, there is virtual concurrence 
in the accepted standards of the historical Churches, 
Eastern, Western and Anglican." Shocked and amazed 
at such teaching by men in authority amongst us, and 
alarmed by the advances of an idolatrous Ritualism, these 



74 History of the Reformed Episcopal Church. 



dear brethren now are asking that a very few changes or 
alterations in certain expressions may be made, or the use 
of alternate forms may be allowed to them, to enable them 
to bear witness that they have no sympathy with these 
extreme views — views which, in their judgment, are con- 
trary to God's Word and destructive to the souls of men. 

The writer of the letter to Bishop MeHvaine is the 
representative of this class, a class seriously considering 
the question whether it has not become their duty to leave 
the Church of their fathers and of their first love, if no 
relief is granted to their consciences. I earnestly trust 
that the most wise and godly counsel of our venerable 
father will be blessed of God to removing these difficulties, 
and retaining them within the Church. This is not a 
time that we can afford to lose a single comrade from our 
ranks in the great struggle with errorists. This Church 
of the Eeformation needs the help of every son in this 
hour of her sore trial. To desert her now seems like 
deserting a parent assailed by faithless children. To go 
out of her communion because there is treachery within, 
is to lower the flag and surrender the citadel to her 
enemies. 

But the great question which I now seek to press is — 
has the Church no duty to fulfil toward the men whom I 
have described? Has she no voice of sympathy or of 
kindness with which to respond to their cry for relief? 
Is she to remain silent, stern, cold and deaf to the con- 
scientious prayer of these her faithful sons? Is she not 
wise enough, strong enough, tender enough, to throw her 
arms about them and say, we will not drive you beyond 
our fold, we will not repeat the error of the eighteenth 
century, when the Wesleys and their followers found only 
a harsh mother in the Church, and reluctantly were con- 



The Need for the Reformed Episcopal Church. 75 

strained to turn away from her; we will not bring back 
the St. Bartholomew's Day of 16 62, when two thousand 
clergymen of the Church of England, including Baxter, 
Owen and Flavel, went out from the Church because relief 
to their conscientious convictions was denied them; we 
will grant your prayer for relief where it can be done so 
as not to impugn or deny any fundamental doctrine of 
the faith, any essential part of the order of the Church 
of God. Oh! if this Church of ours could rise to the 
grand conception that she is wide enough, and compre- 
hensive enough to take such a stand, who can doubt that 
she could bind to her by hooks of steel every wavering 
son, make herself fitted to be the great American Church, 
and win to her vast multitudes now standing aloof from 
her, uncertain whether she is tending to the status of the 
mediaeval Church or to a true evangelical Catholicism — 
reformed, Protestant and free. 

My dear brother, I am not one of the class for whom 
I am pleading. I can use and have ever used the Prayer 
Book without conscientious scruples. I take the expres- 
sions which give trouble to my brethren to mean not what 
extreme men now claim that they mean, but what the 
blessed Eeformers intended them to mean and to teach. 
I can use them in a thoroughly evangelical sense. I can 
therefore plead with more fervor for others, for brethren 
dear to me. And I venture to ask, has not the time come 
when this Church can afford to grant these brethren the 
relief which they crave? Does it seem to you an imprac- 
ticable thing? I reply, twice in the history of this Church 
has action heen talcen which involves in principle all for 
which our "brethren are contending. 

I. In the first Prayer Book, adopted by our American 
Church in 1785, a Prayer Book tendered to England as 



76 History of the Reformed Episcopal Ghwrch. 



the basis on which we were to be acknowledged as a true 
daughter of the Church of England and our Bishops-elect 
were to be consecrated, the baptismal service for infants 
was drawn up precisely as all evangelical men would now 
rejoice to see it. The prayer of thanksgiving imme- 
diately after the baptism read thus, "We yield Thee hearty 
thanks, most merciful Father, that it hath pleased Thee 
to receive this infant for Thine own child by Baptism, 
and to incorporate him into Thy holy Church." 

In this prayer, the words, "to regenerate this infant by 
Thy Holy Spirit/' occurring in the Prayer Book of the 
Church of England, were omitted; and this omission was 
sanctioned by a convention presided over by the venerable 
William White, D. D., the patriarch of the Church in this 
country. 

This book was submitted to the English Archbishop 
and Bishops for their acceptance and endorsement as a 
basis for the consecration of the American Bishops-elect. 
The English Bishops replied and complained of the 
omission of certain things found in the English Prayer 
Book, the chief of which were the omission of the Nicene 
and Athanasian creeds, and of the words, "He descended 
into hell/' in the Apostles' Creed. They urged the 
restoration of these into our manual of worship. No 
cow/plaint was made of the omission of the words in the 
Baptismal office, and the English Bishops proceed to state 
that they had caused to be introduced into Parliament a 
bill authorizing them to consecrate the American Bishops, 
trusting that the objections they had offered would be 
removed. 

^NTow in the Preface to this first American Prayer Book, 
it was declared that "it is humbly conceived that the 
doctrines of the Church of England are preserved entire, 



The Need for the Reformed Episcopal Church. 77 

as being perfectly agreeable to the Gospel" And yet in 
this Book, the thanksgiving for the regeneration of the 
child in baptism was left out. Still, said our fathers in 
that Council, "the doctrines of the Church of England 
are preserved entire." The fifteen English Bishops ac- 
cepted this statement and omission, made no objection to 
it, and proceeded upon this basis to consecrate the Ameri- 
can Bishops. When the omitted words were restored 
we know not. But these facts are incontrovertible. Says 
the Rev. Dr. Wharton: 

"1. The Convention of 1785 declared that, in the pro- 
posed Book, in which the term 'regenerate' was left out 
from the thanksgiving in question, 'the doctrines of the 
Church of England are preserved entire/ 

"2. The English Bishops, meeting in Council, pre- 
sented no specific objection to the change: did not include 
it in the points as to which they asked a reconsideration, 
and finally imparted consecration on the basis of the 
Book in which this alteration was included. 

"3. The term 'regeneration' in this thanksgiving ap- 
pears not only thus to have been treated by the English 
Bishops as an expression whose removal did not affect 
the general sense of the service, but it was first taken out 
and then put back by our own Convention, as far as we 
can gather, without particular debate and with no division 
recorded, just as we would .do with equivalent or con- 
vertible terms." 

Now, does not this action of the original Council of 
our Church in this country, endorsed by the English 
Bishops, concede all our brethren ask for? Take away 
the words, "to regenerate this infant," from the prayer 
of thanksgiving after the baptism, and scarcely any 
ground of disquietude remains. 



78 History of the Reformed Episcopal Church. 



II. The second action of this Church to which I allude 
occurred in the year 1826. In the General Convention 
of that year, a plan was introduced to secure greater uni- 
formity in the use of the Liturgy, and to "provide against 
the injurious misapprehension of certain terms in the 
first collect in the Office for Confirmation. n Among 
other things, this plan provided for the use of a single 
Psalm instead of the Psalter for morning and evening, 
the shortening the lessons so as to be not less than fifteen 
verses each, the use of an alternate preface to the Con- 
firmation Service, and most important of all, the insertion 
in the first collect in the oflice of Confimation of the 
words, "in baptism," between "hast vouchsafed" and "to 
regenerate* 7 - -thus identifying baptism and regeneration 
and declaring them convertible terms. Bishop Hobart 
was the author of this plan, which passed both Houses 
of the General Convention of 1826 unanimously. In a 
letter to Francis S. Key, in January, 1827, Bishop Hobart 
sa} T s of this last proposed change: "The object of the 
proposed prayer was not to relinquish the expression of 
regeneration a? applied to baptism, but to guard against 
the misconstruction which would make this synonymous 
with renovation, sanctification, conversion or any other 
terms by which the renewing of the Holy Ghost might be 
denoted." 

Now I beg you to regard the great significance of this 
action. In an addition to the Prayer Book prepared by 
Bishop Hobart and unanimously adopted by one General 
Convention, it was declared that the regeneration for 
which we thank God in baptism is not to be taken in any 
sense as descriptive of this renewing work of the Holy 
Ghost upon the heart, but only a term equivalent to bap- 
tism, a sacramental change, a change of covenant relation, 
an ecclesiastical change. 



The Need for the Reformed Episcopal Church. 79 

Now, if this could be authoritatively declared now, by 
the adoption of an alternate form, or allowing the omis- 
sion of the words, "regenerate," etc., would it not satisfy 
the utmost demands of our brethren whose consciences 
are now troubled? To them regeneration can have but 
one meaning according to its definition in the Word of 
God. It is a change of character, not a change of state, 
of ceremonial observance; it is a radical change, a spiritual 
change, a change in the man, the vital, the immortal part. 
It is an intelligible change. It is a change from sin to 
holiness. Scripture seems to struggle with the poverty 
of language to tell the greatness of this change, "the truth 
seems to weigh down the most elastic tongue and to ex- 
haust the most voluminous vocabulary, and to search 
through the inventions of the most creative imaginations, 
and to pass from one emblem to another, from one king- 
dom of resemblance to a second, till by the very myste- 
riousness of its drapery we are compelled to feel that the 
naked truth as appreciated by the mind of God surpasses 
our reach of expression." 

It is a change figured by that which occurs in natural 
birth. "Born again," "born of the Spirit," ''born from 
above," "begotten again unto newness of life" — "Marvel 
not" at these, said the Master. 

It is a change typified by the change from death unto 
life. "You hath He quickened who were dead in sins." 
"We know that we have passed from death unto life." 
"Eisen with Christ." 

It is a change represented by passing from darkness 
to light. "Ye were sometime darkness, now are ye light 
in the Lord," "children of light." 

It is portrayed by a change in the physical organ — "a 
new heart will I give you." 



80 History of the Reformed Episcopal Church. 

It is a transfer from one dominion to another. ^Trans- 
lated from the kingdom of darkness into the kingdom of 
God's dear Son.'" "Ye are God"s workmanship, created 
in Christ Jesns unto good works."'" •"Transformed by the 
renewing of your minds.' 5 "As many as are led by the 
Spirit of God, they are the sons of God. 7 " "Old things 
are passed away, all things have become new."' Can 
men to whom all this is bound up in regeneration, to 
whom as they receive God's Word, it teaches nothing less, 
can such men believe that such a mighty, wondrous work 
of God's Spirit is wrought inseparably in infant baptism? 
It is mockery to expect it. If it is replied that the Church 
does not teach such a doctrine, and that, as Bishop Hobart 
said, "'"^Regeneration in baptism is not synonymous with 
any term by which the renewing of the Holy Ghost might 
be designated,*'* then let the Church so declare, and let 
it by the allowance of the use of an alternate form give 
relief to the conscience of a large and most worthy class 
of men who long to live and die within her fold. 

You have asked, my dear brother, for the opinions of 
all the Bishops of our Church, who are in sympathy with 
the views of Bishop Mcllvaine. and whose united voice 
mav have great weight in deciding the cause of evangelical 
men, at this crisis of our Church's history. 

Heartily svmpathizing with every word in the letter 
cf the eminent Bishop of Ohio, I have ventured to express 
my views upon a subject not broached by him — the duty 
of the Church toward her own children thus troubled in 
conscience. I have only asked that she should grant 
them such liberty of action, in the omission of words from 
the Baptismal Onice. as were omitted in the first Prayer 
Book, adopted by the first General Convention of the 
Church in IT 85, and to which omission no objection wa3 



The Need for the Reformed Episcopal Church. 81 

made by the Archbishop and bishops of the Church of 
England, when the Book was presented to them for their 
acceptance as a basis upon which they could consecrate the 
American Bishops. Or, if this should be denied as too 
great a concession, I have ventured to ask for them that 
the Church should formally declare in some mode, as 
proposed by Bishop Hobart and unanimously adopted by 
both Houses of the General Convention in 1826, that 
regeneration in baptism is not synonymous with renova- 
tion, sanctiflcation, conversion or any other term by which 
the renewing of the Holy Ghost might be designated; in 
other words, that it is designed to indicate a sacramental 
and ecclesiastical change, a change of state, and not of 
character. Who will say that the adoption of either of 
these courses would impugn or destroy one particle of the 
faith once delivered to the saints? Who will deny that 
such action might tend in a vast degree to promote the 
harmony and unity of the Church? 

And now, while listening to the voices of those still on 
earth, it would seem to be a time to hearken to the testi- 
mony of two most distinguished of our brethren now at 
rest with God. Bishop Burgess thus wrote: "It has been 
proposed that a similar option should be permitted be- 
tween the prayer which immediately follows the Lord's 
prayer in the Baptismal Office, and some form which 
should not state with so little qualification, the regenera- 
tion of the baptized child by the Holy Spirit. If, with- 
out touching the doctrine of the Church, such a permis- 
sion could relieve hereafter the anxieties of good men of 
a tender conscience, and put to silence all needless con- 
troversy on the subjects of baptism and regeneration, 
these benefits might not be too dearly purchased." 
(Bishop Potter's Memorial Papers, pp. 133-134.) 



82 // is I or y of ihe lief urmcd Episcopal Church. 



And Bishop Meade — than whom no Bishop living or 
dead has done more to strengthen and extend our Church 
in this country, and whose love for the Church of his 
fathers was a deep, self-consuming passion — wrote still 
more strongly to the same effect: "In the Ordination of 
Ministers, two forms are allowed, according to the option 
of the Bishop. AVhy not the same privilege of omission 
granted to the minister in baptism, or the use of another 
prayer, which might be proposed? I am persuaded that 
nothing would contribute more to peace among ourselves 
and to remove prejudices from the minds of those who 
belong to other denominations and the community at 
large, than such an arrangement. It would be in entire 
accordance with what now seems to be generally ad- 
mitted, namely, that a considerable latitude of opinion, 
as to the meaning of certain expressions in the Baptismal 
Sendee, is allowed. If it be allowed, why enforce on all 
the use of words which, by their sound, seem to convey a 
meaning which is repudiated by many? I have long 
known that a painful difficulty is felt in the use of these 
passages, not by one portion of our ministers and people, 
but by a number who differ from them in other points. 
I believe that public baptism would be more common but 
for the reluctance to use these expressions before so many 
who do not understand or approve them. Many parents, 
I believe, are prejudiced against the baptism of their 
children, and put it off on account of these words, and 
their supposed meaning. I believe nothing stands more 
in the way of converts from other denominations, and 
especially such, of their ministers as are worth having, 
than the required use of these words in our Baptismal 
Service." (Ibid, 155.) 

I had no idea of writing at such length when I began. 



The Need for the Reformed Episcopal Church. 83 



But my heart is full of anxiety for the future of our 
Church, and I have written from a full heart. Whatever 
reception the suggestions may meet with, liberavi 
animam meam. May the God of our fathers give us 
grace to act wisely in this great crisis of our Church! 
May He enable us who are likeminded to be of one mind 
and heart in the defence of His precious Gospel, and 
whatever of trial or of suffering may be before us, to 
stand in an unbroken front, striving together for the 
faith of the Gospel. 

Most faithfully your friend and brother, 

(Signed,) Geo. D. Cummins. 

On the publication of this article, Bishop Cummins 
received many letters of thanks from the brethren whose 
troubles of conscience he had so tenderly dealt with. 

We quote here from an article published in the Epis-. 
copalian, June 16th, 1869: 

"Extract from a letter sent by one who has been for a 
quarter of a century a minister in active service in the 
Protestant Episcopal Church, and a member of no other: 

" 'The time for reformation has arrived. The policy 
of the predominating party is to crush out the Evangeli- 
cal party, to drive them to the sects, to get possession 
of their churches, to crush their braver spirits singly, and 
to annoy and harass as far as practicable where they can- 
not cajole, and bring into line. They are "as wise as ser- 
pents," though not "as harmless as cloves." A fair num- 
ber of clergymen and laymen are ready to enter upon the 
work of reformation. Others long for it, but are held 
back by the voice of authority, by the pressure of family 
ties, and above all, by the bread and butter question. 

" 'We simply want a nucleus, enough to plant at the 



History of the He formed Episcopal Church. 



centre, as the Gospel was originally propagated. Our 
Church has been in some measure an ecclesiastical Botany 
Bay, receiving numbers of restless spirits, who have left 
the various communions for the good of those commu- 
ions and to our harm. They are unsuited to a progres- 
sive, living, useful Church, forgetting nothing and leav- 
ing nothing. Great numbers in all Evangelical Churches 
are ready to join us if we reform. Of this I am satisfied 
by extensive correspondence and conference/" " 

Under date of July 14th, came a letter from Kev. B. B. 
Leacock, as follows: 

220 E. 58th St.. New York, July 14th, 1869. 

Eight Kev. and Dear Bishop: — Allow one who is a 
stranger to you to congratulate you on your letter of last 
May, addressed to Bishop Bedell. I congratulate you 
because you have had the Christian manliness to resist 
the outrageous attempt to bring the episcopal influence 
of the Evangelical Bishops to bear upon the minds of 
honest men, to compel them to suppress their conscien- 
tious convictions 

The fact is impressing itself more and more fully on 
observant minds in the Evangelical Party that we are 
not only to have a revised Prayer Book, but a reformed 
Church. This means a new Church. The Lord is work- 
ing out the problem In my judgment, the new 

Church is a fixed fact. The men are deeply in earnest 
who are working and praying for this thing, and their 
numbers are on the increase, and when we get our new 
Church we want its foundations laid solid on the Word 
of God, and its doors opened wide enough to receive 
within them all who love the Lord Jesus Christ. We 
hope to see it, with God's blessing, the Church of this 
land. 



The Need for the Reformed Episcopal Church. 85 



Hoping, my dear Bishop, that in God's providence you 
may be led to think as we do, and to cast in your lot 
amongst us, I remain, 

Yours truly, 

(Signed,) B. B. Leacock:. 

The Convention in Baltimore, in October, 1871, was 
felt by Bishop Cummins to have given no relief to those 
in whose trials he so deeply sympathized. We here insert 
a letter of Bishop Cummins to Eev. B.B. Leacock, written 
before the Convention, regarding revision of the Protes- 
tant Episcopal Prayer Book: 

Pewee Valley, January 27th, 1871. 

I do not fear, as you seem to do, the result of the action 
of the Committee of the Conference. . . . Let us go to 
the Conference with our Prayer Book ready, and pre- 
pared to stand by it. I shall not shrink from any humble 
part. Only a few will stand by us at first, but if the work 
be of God, He will grant it abundant success. 

(Signed,) Geo. D. Cummins. 

We have already, in the preceding chapter, quoted the 
Declaration of the House of Bishops at this Convention, 
on the meaning of the word "regenerate" in the Bap- 
tismal Service. Bishop Mcllvaine, writing to a friend 
in England regarding this Convention, says, "We expected 
not only a most eventful Convention, but a most trying 
one; and many looked for a separation. But we had the 
most harmonious, brotherly and mutually kind Conven- 
tion we ever had, and the Church is believed to be more 
truly united than ever before." Vain hope, with no 
radical change in the conditions, the same evils to con- 



86 History of the Reformed Episcopal Church. 

■ §H 

tend against, the same objections to be raised! The fol- 
lowing was written in 1874: 

"The disquiet within the Church had manifested itself 
in various ways, notably in a petition to the Convention 
from one-flf th of the clergy of the Church, a large number 
of vestries, and one of the most powerful dioceses, 
respecting the Baptismal Service. These petitioners did 
not ask for any change in the present wording of the 
Liturgy, they merely begged for a rubric which would 
permit them to omit the declaration of the regeneration 
of the child. There seemed to be force in their position. 
A fact, if it be a fact, is not changed by its assertion or 
the omission of its assertion. As the Church exacts from 
every clergyman at his ordination a promise not to teach 
anything but what he 'shall be persuaded' is taught by 
the Bible, it seems inconsistent to compel him to teach, 
in a most solemn service, something which he believes to 
be contrary to the inspired Word." 

On December 5th, 1871, a conference of some thirty- 
five clergymen was held in New York during a visit of 
Bishop Cummins to that city. "At these conferences, 
the project of establishing a new Episcopal Church was 
fully discussed, and there was scarcely a dissenting voice 
as to the great used of such a Church, and the probability 
of the co-operation of the laity if the General Convention 
denied them what they asked." 

One of the difficulties in the way of such a Church 
was the requirement of having three bishops in organ- 
izing it, but later the "Old Catholics" of Europe "were 
fully recognized by Episcopal Churches, although they had 
had but one excommunicated Jansenist bishop to conse- 
crate Dr. Reinkens, the first bishop of their Church, on 
the 11th of August, 1873." Therefore, from the point 



The Need for the Reformed Episcopal Church. 87 

of legality, the organization of the Eeformed Episcopal 
Church under Bishop Cummins was without question. 

Eev. William T. Sabine, in his sermon on "The Ee- 
formed Episcopal Church a Child of God's Providence, 
Set for the Defence of His Truth," says: 

"It was in view of all this, which had been in the past, 
and with foresight of all this, which in the future was to 
be, that, after long, careful and honest study of the whole 
situation, and the resultant conviction that reform was 
impossible within the Church; after patient, persistent, 
respectful efforts by petition and representation to the 
highest governing bodies in the Church for redress and 
liberty had been spurned and refused; and after much 
prayerful conference among brethren, the Eeformed 
Episcopal Church came into being, December, 1873." 



Chapter V. 



The Crisis and Its Results. 

"For more than a third of a century, the Evangelical 
Party have been talking of doing something; . . . this 
is the first attempt at decisive action." 

Tt was indeed action, born of God through prayer and 
the constant looking to Him for guidance. To one not 
personally engaged in these stirring days of 1873, so 
fraught with pain to him who, under God, was the 
founder of our denomination, and days so closely in touch 
with the Great Head of the Church, through whom the 
work came, it is like standing on sacred ground. We can 
simply endeavor to give, as nearly as possible, a clear 
portrayal of what others have passed on to us, and as 
we look back over our quarter century of life, we may 
thank God for our heritage, and pray that our ship of 
state may be guided by God's hand, clasping the earthly 
hands within His own, and making His servants well 
trained and fitted to carry forward the work entrusted to 
their care. 

As we read of the events as they occurred during the 
fall of 1873, how surely and clearly we see God's leading. 
Truly, 

"God moves in a mysterious way 
His wonders to perform." 

Can we doubt, as we recall the history of this time, the 
need for such a Church as ours, for such a haven of rest 
for the storm-tossed souls of those who had so bravely 
contended for the Truth as they saw and believed it? 



The Crisis and Its Results. 



89 



Can we not reverently feel that, just as the pulsating, 
throbbing human life of the world was ripe for the com- 
ing of the Saviour of mankind, so also, "when the fulness 
of the time was come," God prepared a Church, a home 
of peace, for a people who so long had vainly sought an 
abiding place where they might "worship Him in spirit 
and in truth?" 

What was it that animated the hearts of the reformers, 
that sent to the bleak and ice-clad New England shores 
the Pilgrim Fathers? Was it not the same spirit that 
filled the hearts of those who came from the Church they 
loved for conscience sake, that they might render to the 
God of their fathers the pure service of the heart through 
lips no longer fettered by words that, in their very utter- 
ance, gave voice to error? 

In the pages that follow, we are much indebted to 
the Memoirs of Col. Aycrigg, a book of great value to our 
Church in its minute and accurate information. 

During the first two weeks of October, while in attend- 
ance at the Evangelical Alliance meetings, through the 
courtesy of Eev. Marshall B. Smith, a copy of the Prayer 
Book of the Protestant Episcopal Church of 1785, came 
into the possession of Bishop Cummins, who, "feeling 
it so much more Protestant than the Prayer Book of 
1789, obtained from several laymen the promise to pay 
for reprinting it, as a valuable document to sustain the 
Low Churchmen/'* This was not done with the idea of 
its forming the basis of worship in the new Church, and 
yet how wonderfully God was leading up to it, and as we 
trace the rapidly unfolding events of this time, we can 
but pause in reverent wonder at God's dealing with us. 

Perhaps it may be of interest here to quote an incident 
in connection with these days, given by Dr. John Hall in 
his "Memorable Communion/'* 



90 History of the Reformed Episcopal Church. 

''One Sabbath afternoon I particularly recall, because 
of an incident that, without any intention on the part; 
of any one, had about it a certain melo-dramatic charac- 
ter. Persuaded to join my family at tea after the second 
service of the day, he (Bishop Cummins) was, in reply 
to questions, reporting his efforts, cares and hopes. 'I 
have been/ said he, 'through every library and book store 
of every sort I could find, to get an old report, and I have 
searched in vain/ He playfully described the out-of- 
the-way places in which he had prosecuted his search. 
Asked what the report was, he mentioned the Convention 
of the Protestant Episcopal Church in Philadelphia, in 
1 785. Asking leave to quit the table a moment, I stepped 
up to the study and brought down the 'Journal' in a col- 
lected volume of pamphlets. He started to his feet, 
looked incredulously into the volume a moment, and saw 
it was what he wanted. 'Why.' said he, 'the Lord sent 
me here to-day! I never thought of being here, and He 
gives me just what I wanted so much. But may I have 
the loan of it?' 'Certainly.' 'But may I print from it?' 
'Undoubtedly.' Then glancing at the old binding, he 
said, 'But I fear it will injure the volume.' 'Never mind, 
take it out and use it. I can vouch afterwards for the 
genuineness of the reprint, and no one will suspect me 
of being a partizan.' Tea had no more interest for him. 
As glad as a boy who had found a coveted prize, but 
devout and emphatic in the declaration that the Lord 
had sent him, he took his departure. 

"It was impossible not to be deeply interested in one 
so true to his convictions, so resolute in his proceedings, 
and so strong in unselfish and far-reaching hope. One 
cannot but rejoice in living organizations embodying his 
conceptions, and spreading that truth which to him was 



The Crisis and Its Results. 



91 



dearer than position, comforts, associations or even life 
itself/ 5 

On October 8th, 1873, Bishop Cummins addressed the 
Evangelical Alliance in New York, which was then con- 
vening, on the theme of "Koman and Reformed Doc- 
trines on the Subject of Justification Contrasted." 

This address, true to the spirit of the Gospel, fine in its 
exposition, tender in its warning, stirring in its appeal 
for the support of Evangelical truth, was but an indi- 
cation of the days so soon to follow, when this servant of 
God was called upon to suffer persecution for this prin- 
ciple of truth to which he held. 

On the Sunday following, October 12th, the ever 
memorable Union Communion Service was held in the 
Fifth Avenue Presbyterian Church, the late Dr. John 
Hall, Pastor. Two visiting members of the Church of 
England, Rev. Dr. R. Payne Smith, Dean of Canterbury, 
and Rev. Canon Freemantle, of London, also participated 
in a like service in other churches during the sessions 
of the Alliance. Dr. Hall, in his tract, "A Memorable 
Communion," refers to this service as follows: 

"All unconscious of the result in leading up to the 
formation of a Free Episcopal Church in America, I 
arranged with Bishop Cummins to give the cup, and 
make such address as he thought proper. . . . No one 
could have guessed, from the reverent manner and fer- 
vent and fitting words of the Bishop, that he was doing 
anything unusual. He was as a Christian minister 
among Christians, commending his Master to a body of 
disciples. In the one simple service voices from Scot- 
land, from Ireland, from Germany, blended with 
America. The tones, the truths, the sympathies ex- 
pressed and evoked, were 'distinct as the billows, yet one 



92 II istory of the lief armed Episcopal Church. 



as the sea.' ... It was a communion of saints as such, 
and many lingered to say how much of heaven had been 
realized on earth in that service." 

On October 6th, the New York Tribune published 
letters to the Dean of Canterbury and to Bishop Potter 
of New York, condemning the action of the Dean in 
having participated in a service of like' character. These 
letters were written by Rev. Dr. Tozer, an English 
clergyman, late Missionary Bishop to Zanzibar. To these 
articles, Bishop Cummins replied on October 13th, 
through the same channel. 

To the Edjtok of the Tribune: — 

Sir: — In common with a vast number of Christian 
people, and especially of Episcopalians, I have been ex- 
ceedingly pained to read, in your columns this morning, 
a communication from the "late Missionary Bishop of 
Zanzibar/' to Bishop Horatio Potter, of this city, severely 
censuring the Dean of Canterbury for his participation in 
a union communion service at the Rev. Dr. Adams's 
Church, on the afternoon of October 5th. The eminent 
and profound scholar, the Dean of Canterbury, is able to 
defend himself against this attack. 

But I, too, am a Bishop of the Protestant Episcopal 
Church, and one of three Bishops of the same Church 
who have participated in the work of this Sixth General 
Conference of the Evangelical Alliance. On last Sunday 
afternoon, October 12th, I sat at the table of the Lord 
in the church of the Rev. Dr. John Hall, and partook 
of the Lord's Supper with him and the Rev. Dr. Arnot, 
of Edinburgh, and administered the cup to the elders of 
Dr. Hall's church. I deny most emphatically that the 
Dean of Canterbury or myself have violated "the eccle- 



The Crisis and Its Results. 



93 



siastical order" of the Church of England, or of the Prot- 
estant Episcopal Church in this country, or have been 
guilty of an act of "open hostility to the discipline 7 ' of 
said Churches. There is nothing in the "ecclesiastical 
order" or "discipline" of the Church of England or of 
the Protestant Episcopal Church in this country, for- 
bidding such an act of intercommunion among Christian 
people who are one in faith and love, one in Christ their 
great Head. The Church of England does not deny the 
validity of the orders of ministers of the non-Episcopal 
Churches. Some of her greatest and noblest divines 
and scholars have gladly recognized their validity. For 
many years after the beginning of the Reformation, 
Presbyterian divines were received in England and ad- 
mitted to parishes Avithout reordination, as Peter Martyr 
and Martin Bucer, who held seats as professors of the- 
ology in the universities of Oxford and Cambridge. 

I cannot believe that, as Bishop Tozer states, "the 
larger part of the so-called Evangelical section of the 
(Episcopal) Church in New York share his feeling." . As 
far as I know them, the liberal Episcopalians of New 
York rejoice in the action of the Dean of Canterbury, 
and thank God for it. When the Episcopal Church of 
England and the United States has been able to clear 
herself (which may God in His infinite mercy soon grant 
it!) of the deadly evil of Ritualism, whose last develop- 
ment is the revival of the Confessional, then, and not till 
then, may she become a "haven of rest" to many souls 
who would rejoice to see her the common centre and bond 
of organic unity to all Protestant Christendom. 

(Signed,) Geokge David Cummins, 

Assistant Bishop of Kentuckij. 

New York, October 13th, 1873. 



91 History of the Be formed Episcopal Church. 



We quote also a letter of Bishop Charles Edward 
Cheney, written at this time: 

I 

Chkist Church Bectory, 
Chicago, October 17th, 1873. 

My Dear Bishop Cummins: — My heart is too full 
of gratitude to God for the noble position which I am 
sure He has led you to take, to refrain from just writing 
one word upon the subject to you. I do not believe that 
you can maintain the right and privilege of an Episcopal 
clergyman of any grade to take part with those of other 
Christian Churches in the celebration of the Lord's Sup- 
per, without incurring great obloquy and possibly perse- 
cution. That He whose blood-bought children are 
equally dear to His heart, wherever they may be found, 
may bless arid strengthen you to stand firm, is my earnest 
prayer. May it not be that this may pave the w r ay to the 
organization of a free Episcopal Church? 

God bless and keep you, dear Bishop, under His own 
Divine care. 

Most affectionately yours, 
(Signed,) Chas. Edward Cheney. 

Also three other letters belonging to this period. 

(Written to the Eev. Dr. Perkins, Bector of St. Paul's 
Church, Louisville, the day after sending his resignation 
to Bishop Smith.) 

New York, November 11th, 1873. 
My Dear Brother and Friend: — ... I have 
passed through an awful struggle, known only to Him 
who knows the heart. I stand almost alone. I have 
asked no one to follow me. If any one does, the Lord 



The Crisis and Its Results. 



95 



alone must move them. I have no promise of human 
help, and go forth with not a week's provision ahead for 
my family's support. Still, I am not cast down. 
"Though. I am sometime afraid/' yet I put my trust in 
God. I do hope for a better communion than ours, hut 
it may be only a hope. The Lord alone order and over- 
rule all. I only ask you to judge me kindly and lovingly, 
by the memory of our past friendship, and above all, pray 
for me fervently. 

Ever affectionately, 
(Signed,) Geo. D. Cummins. 

16 Somerset St., Boston, Nov. 20th, 1873. 

Dear Sir: — God bless you. As an Episcopalian, I 
cannot (although a stranger) refrain from a word of love 
and sympathy. The dear Lord keep you and guide you 
by His Spirit, is my prayer. I trust it may be His will 
to lead you to be a bearer of truth as it is in Jesus to mul- 
titudes of souls. We need a pure service, a pure Prayer 
Book, and if the Lord leads you to honor Him in the 
use of a pure service, I know there will be many to hold 
up your hands and souls will be won to Christ. . . . 
Again wishing you God's richest blessings, I am, 
Yours in Jesus' love, 

(Signed,) Charles Cullis. 

8 Merchiston Avenue, 
Edinburgh, 2d December, 1873. 
Deab Bishop Cummins: — A copy of your letter of 
resignation reached me yesterday evening; and I take the 
earliest opportunity of writing to express my deep sym- 
pathy with you in your effort to serve the Lord and do 
right in a very difficult position. . . . While I sym- 



96 



History of the Reformed Episcopal Church. 



pathize with you, I am much disappointed at the result. 
The intercommunion in Dr. Hall's church was an im- 
mense enjoyment to me. The act sent a thrill of joy 
through my heart, for I took it to be a symptom of en- 
largement and liberality in the Church that is Episcopally 
governed in the United States. I felt that community 
stretching out its arms in your person to embrace the 
brethren in the common faith; but, alas, the result shows 
that it was the act of an individual, and not of the com- 
munity. 

Your retirement, taken in connection with its grounds, 
constitutes to my mind the strongest evidence I have yet 
seen that Ritualism is the paramount power in the 
Church known as the Anglican; for if its strength on 
the soil of America is sufficient to eject you, what may 
it not accomplish with its antiquity and its prestige in 
the more conservative and autocratic society of Eng- 
land? I especially lament that even in the United States, 
where all the surroundings tend to foster freedom and 
liberality, the prelatic Church is not able to endure that 
measure of communion with brethren in the Lord which 
your act implied. 

Although I have once in my life passed through a 
"disruption," I do not think lightly of any such rending. 
Like yourself, we dreaded it, and shunned it to the 
utmost. It was only in the last extremity that we con- 
sented to take the step; that is, when, according to our 
light, to have shunned it longer would have been to obey 
men rather than God. . . . 

I am, in Christian and brotherly affection, yours, 

(Signed,) William Arnot. 



The Crisis and Its Results. 



or 



London, December 1st, 1873. 

My Dear Dr. Cummins: — I have to-day received your 
printed letter, and though very deeply engaged, must take 
a moment for the expression of my deepest sympathy 
with you in your new attitude and relationships. Wherein 
you have suffered for the Master, your reward is sure. 
You know this, yet it does us good under trial to hear 
our own deepest convictions reiterated by a friendly 
voice. I congratulate you on your firmness and self- 
denial: there is a great work before you, marked by 
specialties which cannot but excite very profound and 
devout interest throughout a wide circle. May the Holy 
One give you strength, boldness and emphasis, that your 
testimony may tell upon sectarianism with irresistible 
clestructiveness. Your letter (which I am republishing 
in my paper this week) is admirable in temper. There 
is no flutter of mere petulance or excitement about it; 
it is calm, and modest, and therefore strong. Many of 
us will watch your movements with keen interest. They 
will not be without effect in this country — a country so 
little, yet so great! You and Mrs. Cummins must visit 
us, and tell your tale to British ears; a warm welcome 
awaits you at many an English fireside. 

With most respectful regards to yourself and Mrs. 
Cummins, I am, 

Ever cordially yours, 
(Signed,) Joseph Parker. 

New York, Nov. 24th, 1873. 
My Dear Bishop: — Your circular letter of invitation 
to a meeting cf those likeminded with yourself on De- 
cember 2d, is before me. I welcome its summons. I 
have long since given up all hope of reform in the Prot- 



98 



History of the Reformed Episcopal Church. 



estant Episcopal Church. I have been waiting the Lord's 
time when He will bid us go forth from its Egyptian 
bondage. Believing that the time has now come, I take 
my place with you and those who desire a thoroughly 
Scriptural Episcopal Church. Please let my name appear 
on the "original document for publication." God will- 
ing. I shall be with you on the appointed day. The Lord 
reigneth. 

Yours truly, 

(Signed,) B. B. Leacock. 

Then followed a most bitter controversy on the action 
of Bishop Cummins — articles in the public prints, per- 
sonal attacks, abusive in tone and language, to all of which 
he preserved a dignified silence, though with the tender- 
ness of such a great heart as his, who had so few days 
before declared that "United to Christ by a saving faith, 
I am one with every other believer," we can well imagine 
the pain it inflicted. 

In the compilation of this book, the writer has gone 
through many papers and articles on these early days, and 
while we would lay the loving mantle of charity over all 
the bitter and abusive articles written and spoken re- 
garding our Church, be it said to her credit, that there 
was no retaliation on the part of her founders, but the 
bitterness was borne in silence, as those who rejoiced in 
being "counted worthy to suffer shame for His name." 

While some may attribute the first conception of our 
Church to the events of this time, we can trace it back 
to a period long before 1873. From the days of the Act 
of Conformity in England and before, the seed had been 
germinating, gaining strength as the years rolled on, 
and coming to its fruitage in the events connected with 
the meetings of the Evangelical Alliance. 



The Crisis and Its Results. 



99 



In Col. Aycrigg's Memoirs and Additions, published 
in 1883, occurs a statement which might be misunder- 
stood by the reader. Rev. Dr. Leacock, in the Episcopal 
.Recorder of March 5th, 1879, gives the date of the origin 
of the Reformed Episcopal Church as really being Octo- 
ber 30th, 1873, a date previous to the resignation of 
Bishop Cummins from the Protestant Episcopal Church 
on November 10th, attributing it to a meeting held on 
the former date at the residence of Mr. John A. Dake, 
11 East Fifty-seventh Street, New York. Col. Aycrigg 
endeavors to show that such an action, or even the 
thought of it publicly expressed, would have been (as 
Bishop Cummins himself called it) "plotting in the 
Church." While this is practically a trifling matter, yet 
for the clear understanding of the history itself, we quote 
here a letter from Mrs. Cummins, under date of Novem- 
ber 27th, 1899, on this point: "The meeting at Mr. Dake's 
on October 30th was only a conference. Bishop Cummins 
did not wish to act hastily, and as many of his friends 
had, a year or two before, expressed very strongly their 
disapprobation of the growth of Ritualism, and had even 
urged him to come out and form another purely Epis- 
copal, but Evangelical Church, naturally he turned to 
them for counsel and sympathy when circumstances had 
made it imperative on him to resign his position in the 
Protestant Episcopal Church. Bishop Cummins decided 
the momentous question alone with God; afterwards he 
sought counsel from his friends, so trusted and true/' 

We see, therefore, that notwithstanding a possible 
confusion of dates, the actual plan of the new Church was 
not discussed until after the letter of resignation, on 
November 10th. 

From the same letter of Mrs. Cummins we quote again: 



L. j I 



100 History of the Reformed Episcopal Church. 



"It is entirely correct that November 9th Bishop "Cum- 
mins decided to leave the Protestant Episcopal Church; 
. . . the mighty question was decided November 9th, 
when my husband spent much time in prayer, even 
through the night. On the 10th, his letter to Bishop 
Smith was written." 

To the Bt. Ber. Benj. Bosworth Smith, D. P., 

Bishop of the B. E. Church in the Diocese of Kentucky. 
Eight Reverend and Dear Bishop: — Under a 
solemn sense of duty, and in the fear of God. I have to 
tell you that 1 am about to retire from the work in 
which 1 have been engaged for the last seven years in the 
Diocese of Kentucky, and thus to sever the relations 
which have existed so happily and harmoniously between 
us during that time. It is due to you, and to my many 
dear friends in the Diocese of Kentucky and elsewhere, 
that. I should state clearly the causes which have led me 
to this determination. 

1. First, then, you will know how heavy has been the 
trial of having to exercise my office in certain churches 
in the Diocese of Kentucky where the services are con- 
ducted so as to symbolize and to teach the people doc- 
trines subversive of the "truth as it is in Jesus," and as 
it was maintained and defended by the Reformers of the 
sixteenth century. On each occasion that I have been 
called npon to officiate in those churches, I have been 
most painfullv impressed by the conviction that I ""as 
sanctioning and endorsing, by my presence and official 
acts, the dangerous errors symbolized by the services 
customary in ritualistic churches. I can no longer, by 
my participation in such services, be "a partaker of other 
men's sins." and must clear my own soul of all com- 
plicity in such errors. 



The Crisis and Its Results. 



101 



2. I have lost all hope that this system of error, now 
prevailing so extensively in the Church of England and 
in the Protestant Episcopal Church in this country, can 
be or will be eradicated by any action of the authorities 
of the Church, legislative or executive. The only true 
remedy, in my judgment, is the judicious, yet thorough, 
revision of the Prayer Book, eliminating from it all that 
gives countenance, directly or indirectly, to the whole 
system of Sacerdotalism and Ritualism, a revision after 
the model of that recommended by the commission ap- 
pointed in England under royal authority in 1689, and 
whose work was endorsed by the great names of Burnet, 
Patrick, Tillotson and Stillingfleet, and others of the 
Church of England — a blessed work, which failed, alas! 
to receive the approval of Convocation, but was taken 
up afterwards by the fathers of the Protestant Episcopal 
Church in the United States, and embodied in the Prayer 
Book of 1785, which they set forth and recommended for 
use in this country. I propose to return to that Prayer 
Book, sanctioned by William White, and to tread in the 
steps of that saintly man, as he acted from 1785 to 1785). 

3. One other reason for my present action remains to 
be given. On the last day of the late Conference of the 
Evangelical Alliance, I participated in the celebration of 
the Lord's Supper, by invitation, in the Rev. Dr. John 
Hall's church in the city of New York, and united with 
Dr. Hall, Dr. William Arnot of Edinburgh, and Prof. 
Donner, of Berlin, in that precious feast. It was a prac- 
tical manifestation of the real unity of "the blessed com- 
pany of all faithful people/' whom God "hath knit to- 
gether in one communion and fellowship in the mystical 
body of His Son, Jesus Christ." The results of that 
participation have been such as to prove to my mind that 



102 History of the Reformed Episcopal Church. 



such a step cannot be taken by one occupying the position 
I now hold, without sadly disturbing the peace and har- 
mony of "this Church/ 7 and without impairing my influ- 
ence for good over a large portion of the same Church, 
very many of whom are within our own Diocese. 

As I cannot surrender the right and privilege thus to 
meet my fellow-Christians of other Churches around the 
table of our dear Lord, 1 must take my place where I can 
do so without alienating those of my own household of 
faith. I, therefore, leave the communion in which I have 
labored in the sacred ministry for over twenty-eight 
years, and transfer my work and office to another sphere 
of labor. I have an earnest hope and confidence that a 
basis for the union of all Evangelical Christendom can 
be found in a communion which shall retain or restore 
a primitive Episcopacy and a pure, Scriptural Liturgy, 
with a fidelity to the doctrine of justification by faith 
only — articulus stantis vel cadentis Ecclesiae — a position 
toward which the Old Catholics in Europe are rapidly 
tending, and which has already taken a definite form in 
the "Church of Jesus" in Mexico. To this blessed work 
I devote the remaining years of life, content, if I can only 
see the dawn of that blessed day of the Lord. 

I am, dear Bishop, 

Faithfully yours in Christ, 

(Signed,) Geo. David Cummins. 

To this letter, Bishop Smith sent a kind note of 
earnest expostulation. 

On the afternoon of November 12th, 1873, Bishop 
Cummins met, without premeditation or appointment, 
"Rev. Mason Gallagher, Dr. Marshall B. Smith, and Col. 
Aycrigg. 



The Crisis and Its Results. 



103 



"The conversation soon turned upon the resignation of 
the Bishop, which all approved. Then on the Eomeward 
tendencies of the Protestant Episcopal Church, and on 
this point the conversation must have occupied several 
hours. This conversation resulted in action. . . . Provi- 
dence brought us there for that purpose, I believe." 

During these few days of conference with kindred 
spirits, the full agreement as to the need for the new 
Church, or, rather, the re-establishment of the old, was 
made. "This compact was not to establish any new 
principles" promulgated by "Bishop Cummins, or any 
other individual, but simply to carry into action the 
principles for which they all had contended when in the 
Protestant Episcopal Church, against the dogma of the 
apostolic succession, and against Sacerdotalism as defined 
by the unanimous vote of the Evangelicals collected from 
all parts of the United States at the Chicago Conference 
in 1869." 

On the morning of November 13th, the call to organize 
the Reformed Episcopal Church was written and signed, 
in conference with the above mentioned gentlemen, and 
the note appended to it was written on the 15th, when 
both were published and sent out. We give the call 
herewith: 

New York, November 15th, 1873. 
Dear Brother: — The following circular letter has 
been prepared in consultation with a few friends, like- 
minded with myself, who are now, or have been, ministers 
and laymen in the Protestant Episcopal Church. It is 
sent to you for your earnest consideration. If approved 
by you, please sign your name to it, and thus give your 



L04 II istory of the Reformed Episcopal Church. 

consent to the transfer of your name to the original docu- 
ment for publication and more general circulation. 
Your brother in the Lord, 

(Signed,) Geo. David Cummins. 

Address me at No. 11 East Fifty-seventh Street, New 
York, and telegraph your reply if agreeable to you. 

New York, November 13th, 1873. 

Dear Brother: — The Lord has put into the hearts of 
some of His servants who are, or have been, in the Prot- 
estant Episcopal Church, the purpose of restoring the old 
paths of their fathers, and of returning to the use of the 
Prayer Book of 1785, set forth by the General Conven- 
tion of that year, under the special guidance of the ven- 
erable William White, D. D., afterwards the first Bishop 
of the same Church in this country. 

The chief features of that Prayer Book, as distin- 
guished from the one now in use, are the following: 

1. The word "Priest" does not appear in the Book, and 
there is no countenance whatever to the errors of Sacer- 
dotalism. 

2. The Baptismal Oflices, the Confirmation Office, the 
Catechism and the Order for the Administration of the 
Lord's Supper, contain no sanction of the errors of Bap- 
tismal Regeneration, the Real Presence of the Body and 
Blood of Christ in the elements of the Communion, and 
of a Sacrifice offered by a Priest in that sacred feast. 

These are the main features that render the Prayer 
Book of 1785 a thoroughly Scriptural Liturgy, such as 
all Evangelical Christians who desire Liturgical worship 
can use with a good conscience. 

On Tuesday, the second day of December, 1873, a 
meeting will be held in Association Hall, corner of 



The Crisis and Its Results. 



105 



Twenty-third Street and Fourth Avenue, in the City of 
New York, at ten o'clock A. M., to organize an Episcopal 
Church on the basis of the Prayer Book of 1785: a basis 
broad enough to embrace all who hold "the faith once 
delivered to the saints/' as that faith is maintained by 
the Reformed Churches of Christendom; with no exclu- 
sive and unchurching dogmas toward Christian brethren 
who differ from them in their views of polity and Church 
order. 

This meeting you are cordially and affectionately in- 
vited to attend. The purpose of the meeting is to 
organize, and not to discuss the expediency of organizing. 
A verbatim reprint of the Prayer Book of 1785 is in press 
and will be issued during the month of December. 

May the Lord guide you and us by His Holy Spirit. 

(Signed,) Geo. David Cummins. 

This was first publicly made known in the Church and 
State, and afterward, on the 27th, in the New York 
Tribune. 

On November 22d, Bishop Cummins received the fol- 
lowing letter from Bishop Smith of Kentucky: 

Hoboken, N. J., November 22d, 1873. 
Rt. Rev. Geo. D. Cummins, D. D., late Assist. Bishop 
of Kentucky: — Upon the evidence of a printed copy of 
your letter to me, dated November 10th, 1873, in the 
hands of the Rev. Dr. Perkins, a member of the Standing 
Committee of Kentucky, at a meeting of said Committee, 
duly convened in the vestry room of Christ Church, 
Louisville, on the 18th day of November, 1873, in 
accordance with the provisions of Canon VIII, Title II, 
of the Digest, did certify to me that the Rt. Rev. George 



106 History of the Reformed Episcopal Church. 

David Cummins, D. I)., for some time Assistant Bishop 
of Kentucky, has abandoned the communion of the Prot- 
estant Episcopal Church. In accordance with the second 
paragraph of the same Canon, it becomes my painful 
duty to give you official notice that, unless you shall 
within six months, make declaration that the fact alleged 
in said certificate is false, you will be deposed from the 
ministry of this Church. 

(Signed,) B. B. Smith, 

Bishop of Kentucky and Presiding Bishop. 

The Canon referred to reads as follows:. 

"Canon VIII, Title EL If any Bishop, without availing 
himself of the provisions of Paragraph 16, of Canon 
XIII, of Title I, abandon the communion of this Church, 
either by open renunciation of the doctrine, discipline and 
worship of this Church, or by a formal admission into 
any religious body not in communion with the same, it 
shall be the duty of the Standing Committee of the 
Diocese to make certificate of the fact to the senior 
Bishop, which certificate shall be recorded, and shall be 
taken and deemed as equivalent to a renunciation of the 
ministry by the Bishop himself. Notice shall then be 
given to said Bishop receiving the certificate, that unless 
he shall, within six months, make declaration that the 
facts alleged in said certificate are false, he will be de- 
posed from the ministry of this Church. And if such 
declaration be not made within six months as aforesaid, 
it shall be the duty of the senior Bishop, with the consent 
of the majority of the House of Bishops, to depose from 
the ministry the Bishop so certified as abandoning, and 
to pronounce and record in the presence of two or more 
Bishops, that he has been so deposed: Provided, neverthe- 



The Crisis and Its Results. 



107 



less, that if the Bishop so certified as abandoning, shall 
transmit to the senior Bishop a retraction of the acts or 
declarations constituting his offence, the Bishop may, at 
his discretion, abstain from any further proceedings.'"' 

"Bishop Cummins was deposed according to the Canon 
above recited on June .24th, 1874, as reported in the 
Philadelphia Bulletin of July 8th, viz.: 

" 'Whereas, The Standing Committee of the Diocese 
of Kentucky, duly convened in the vestry room of Christ 
Church, Louisville, on the 18th day of November, in the 
year of our Lord 1873, did certify to me, Et. Eev. Ben- 
jamin B. Smith, D. D., LL.D., Bishop of Kentucky, and 
Senior Bishop of the Protestant Episcopal Church in 
the United States, the fact that Eight Eeverend Geo. 
David Cummins, D. D., for some time Assistant Bishop 
of the said Diocese of Kentucky, had abandoned the 
communion of said Church, which certificate is in the 
words following: "The Standing Committee of the 
Diocese of Kentucky, duly convened in accordance with 
Canon VIII, Title II, do hereby certify to the Senior 
Bishop above named, that Eight Eeverend George David 
Cummins, D. D., for some time Assistant Bishop of the 
said Diocese of Kentucky, has abandoned the communion 
of said Church, of which due record was made." 

" 'And whereas, Upon receiving said notice, I gave 
notice on the 22& day of November, to the above named 
Eight Eev. George David Cummins, that unless he shall, 
within six months, make declaration that the facts alleged 
in said certificate are false, he will be deposed from the 
ministry of this Church. 

" 'And whereas, No such declaration has been made 
within said time, neither has the Eight Eev. George David 
Cummins, D. D., transmitted to me any retraction of the 
acts or declarations constituting his offence: 



108 History of the Reformed Episcopal Church. 



" 'Be it therefore known, that, on this 24th day of 
June, in the year of our Lord 1874, in the vestry room of 
St. Peter's Church, New York City, I, Benjamin Bos- 
worth Smith, above named, and Senior Bishop of the 
Protestant Episcopal Church in the United States, with 
consent of a majority of the members of the House of 
Bishops, as hereinbefore enumerated, viz.: (here follow 
the names of thirty-five Bishops, with the names of their 
dioceses), and in terms of the Canon in such cases made 
and provided, do pronounce the said George David Cum- 
mins, I). D., deposed, to all intents and purposes, from 
the ministry of this Church, and from all the rights, 
privileges, powers and dignities pertaining to the office 
of Bishop of the same. In the name of the Father, and 
of the Son, and of the Holy Ghost, Amen. 

" 'B. B. Smith, 
" 'Bishop of the Diocese of Kentucky, and Senior Bishop 

of the Protestant Episcopal Church in the United 

Slates. 

" 'Done in the presence of Alfred Lee, Bishop of Dela- 
ware; William Bacon Stevens, Bishop of the Diocese of 
Pennsylvania: M. A. DeWolfe Howe, Bishop of Central 
Pennsylvania/ 

"These documents, compared with the Canon as 
recited, show that the deposition was in strict accordance 
with the Canon. The whole has been given at length 
to compare with the 'Null and Void' " proclamation." 
(Given later on.) 

On November 3d, 1874, the Protestant Episcopal 
Church so altered this Canon as to allow of immediate 
inhibition. 



The Crisis and Its Results. 



109 



On November 29th, 1873, a hurriedly called meeting 
of the Bishops of six dioceses was held in Grace Church, 
New York, regarding the deposition of Bishop Cummins, 
which, according to the Canon above quoted, could not 
legally take place for six months, too late, as the Bishops 
thus convened must have seen, to prevent the organiza- 
tion of a new Church, and therefore that no action of 
theirs could avail, as it would not be legal. We give a 
clipping from the New York Tribune regarding this 
meeting: 

"A meeting of the Protestant Episcopal Bishops of six 
neighboring dioceses was called by Bishop Smith of 
Kentucky, the Presiding Bishop, to consider the with- 
drawal of Bishop Cummins of Kentucky, from the com- 
munion of the Church. This meeting was held in the 
vestry room of Grace Church, New York, Saturday, P. M. 
(November 29th). Among those summoned to attend 
were Bishop Potter, of New York; Bishop Little John, of 
Long Island; Bishop Odenheimer, of New Jersey, and 
Bishop Stevens of Pennsylvania. Bishop Potter was 
unable to attend, on account of engrossing duties. These 
prelates had met before informally, and discussed the 
matter. The proceedings of Saturday's session are kept 
from the public, but those best competent to judge, de- 
clare that no definite action for the deposition of Bishop 
Cummins was, or could have been, taken, as the Canon 
law prescribes a form of procedure, under which the 
deposition cannot be consummated under six months. 
This form is as follows (then follows the substance of the 
Canon already quoted). It seems probable that the 
Bishops merely agreed that Bishop Cummins should be 
given notice that his deposition would be carried out in 
six months. The first step, the certifying by the 



110 History of the Reformed Episcopal Church. 

Diocesan Committee to the Presiding Bishop of the with- 
drawal of Bishop Cummins from the communion of the 
Church, has already been taken. Some Bishops declare 
that, the period allowed is simply a liberal provision 
against hasty and ill-advised action, giving a chance to 
retract a step once taken, and only for the benefit of such 
as might come back on mature consideration; but that, 
in the case of Bishop Cummins, the secession was so 
flagrant and emphatic, that it is impossible for him to go 
back, and that he should be deposed straightway. They 
affirm that the Presiding Bishop, with those whom he 
has summoned, should immediately declare Bishop Cum- 
mins deposed, looking to the General Convention, which 
is to meet a year hence, to justify their going outside of 
the Canon. Those who advise such a proceeding assert 
that there is no question the step would be justified by 
the House of Bishops, and that the Canon should contain 

some provision for an extreme case of this kind 

Memoirs, VIII, 2, 5. X, 1-14." 

Many had expostulated with Bishop Cummins and had 
urged him to reconsider his action and to return to the 
fold he had left, and bitter indeed was the storm through 
which he passed, but his decision once having been made 
in prayer and alone with God, he moved on stedfastly 
and in reliance on the Lord, in the path so evidently 
marked out. 

At this date, when efforts were being made to stop or 
hinder the organization of a new Church, Bishop Cum- 
mins was heard to sav, "We have laid down our" course, 
and shall not swerve from it one inch for anything that 
man can do against us." Such was the spirit of the 
found or of our denomination. 

On Monday. Dpcornher 1st, 1R73, Bishop Otimmnre 



The Crisis and Its Results. 



Ill 



received the following telegram from St. Louis: "Charges 
against yon forwarded from here to-day." On this day 
also, the following proclamation was issued by Bishop B. 
B. Smith, which we quote from the New York Post: 

"Dec. 1st. Null and Void Proclamation. — Notice has 
been received from the Secretary of the Standing Com- 
mittee of the Diocese of Kentucky, that a presentment 
for the trial of George David Cummins, D. D., has been 
prepared for offences three and five of Section 1, Canon 
IX, Title II, namely, first, for violation of the Consti- 
tution and Canon of the General Convention; second, for 
breach of his ordination vow. Be it known, therefore; 
that any Episcopal act of his, pending these proceedings, 
will be null and void, and it is hoped that respect for law 
and order, on the part of all members of this Church, will 
restrain them from giving any countenance whatever to 
the movement in which Dr. Cummins is engaged. 

"(Signed,) B. B. Smith, Bishop of Kentucky. 

Presiding Bishop. 

"Hoboken, Dec. 1st, 1873." 

From a legal point of view, this proclamation was 
entirely without power, as Bishop Cummins was already, 
by his own act, separated from the Protestant Episcopal 
Church, and by that act he was no longer under its laws. 

There also appeared in the Times of December 1st the 
following card, previously printed in Philadelphia, and 
signed by nineteen clergymen of that city: 

To the Editor New York Times: — The enclosed 
card came to me to-day from Philadelphia, with a line 
from one of its signers, requesting its insertion in one 
or more of the daily papers in New York, in order that 



112 History of the Reformed Episcopal Church. 



the clergy and laity of our Church in this city, and espe- 
cially any sympathizing with the movement of Bishop 
Cummins, might understand clearly and authoritatively 
the extent of the Bishop's following in Philadelphia. 

The list will be at once recognized as embracing the 
leading Low Church rectors in that city, radical as well 
as conservative. The note says, "The list could be en- 
larged if there were time." What roots this new Church 
will strike in this the strongest Low Church city in the 
country, the circular will show to the most enthusiastic 
revolutionist. 

(Signed,) R. Heber Newton, 

Rector of the Anthon Memorial Church. 

A CARD. 

The undersigned, having heard with profound sorrow 
of the movement now making by Bishop Cummins, for 
the organization of a new "Church on the basis of the 
Prayer Book of 1785," desire to say that they have no 
sympathy with this measure, and that it does not repre- 
sent the views and feelings of Evangelical men. 

Wm. Suddards, Benj. Watson, James Pratt, Richard 
N". Thomas, Daniel S. Miller, Thos. A. Jagger, 
Wilbur F. Paddock, John B. Faulkner, Robert 
A. Edwards, Richard ISTewton, C. Geo. Currie, 
Wm. H. Monroe, Snyder B. Simes, Chas. L. 
Fischer, Chas. D. Cooper, William Xewton, 
J. Houston Eccleston. John A. Childs, W. W. 
Spear, with their respective charges. 

As we now turn our attention to the organization of 
the Reformed Episcopal Church itself, on December 2d, 



The Crisis and Its Results. 



113 



perhaps it will be of interest to add here a few, out of the 
many, press comments upon the events of this chapter. 

The Wisconsin State Journal, December 17th: "It is 
a movement in the right direction towards placing the 
Episcopal Church on its original basis, it having been 
perverted to Eomanistic practices and beliefs." 

The Methodist Recorder: "It seems to have been a 
conscientious and honorable step in the direction of re- 
form. . . . No new tenets are attempted. It is a 
restoration rather than a reformation." 

Church Standard, January 29th, 1874: "We have ex- 
pressed, from the first, our unqualified disapprobation 
of the establishment of the Eeformed Episcopal Church. 
. . . According to what we have called Church princi- 
ples, nothing is more certain than that the Apostolic 
Succession exists, where one who has been duly conse- 
crated a Bishop, consecrates another to that office. . . . 
The position of the Old Catholics is now largely occupy- 
ing our attention and exciting our interest. Some of our 
Bishops of most advanced Churchmanship have recog- 
nized them as a Catholic Church with Apostolic Orders. 
. . . It may not be desirable to inquire too particularly 
into facts relating to the Succession in the Church of 
England, and consequently in our own Church in this 
country. . . . Our correspondents do say that embar- 
rassing results would flow from the idea that a Bishop, 
under some unworthy motive, may extend the Succession 
to all sorts of religious bodies, and thus give rise to end- 
less ecclesiastical irregularity. But those who hold the 
sacramental character of the Orders, are compelled to 
accept this peril. They are placed in a dilemma from 
winch it is impossible to escape. . . We cannot but 
regard the establishment of a rival Episcopal Church as 



1.14 History of the Reformed Episcopal Church. 

an unmixed evil. Our earnest desire is that every reason, 
whether satisfactory or otherwise, for the existence of 
such a body, should be taken away, and that every facil- 
ity should be provided for a return to the Church. . . . 
The plain fact is, and it is an infatuation to ignore it, 
that a great difficulty in the way of separation of a large 
number from the Protestant Episcopal Church has been 
removed bv the establishment of the Reformed Episcopal 
Church." ' 

Comment of a Presbyterian clergyman: "The Declara- 
tion of Principles set forth by this Reformed Church 
condemns and rejects many erroneous doctrines of the old 
Church. Tts doctrinal basis is such as to commend it 
to all Christians. Every Christian ought to extend his 
hand to them and bid them God-speed." 

One of the leading Neiv York .papers, December 21st, 
1873: "Whatever the merits or demerits of the new move- 
ment of which Bishop Cummins and Bishop Cheney are 
now the recognized leaders, it affords unmistakable evi- 
dence that our Christianity has in it the genuine elements 
of vitality, and that we have men in the midst of us who 
are as able and as willing as in the darkest days of the 
past to make for conscience' sake needed effort and needed 
sacrifice. In the Episcopal Church, Cummins and 
Cheney w r ere men of recognized influence. That to that 
Church both were sincerely attached we have no reason 
to doubt, but every reason to believe. To sever them- 
selves from that Church as they have done, and to attempt 
to build up a new Church, required not a little of the 
spirit of the martyrs of olden times; and, in so far as they 
have stood up for principle, fought for conscience, re- 
vealed daring, and made sacrifices, they have a right to 
be spoken of with the highest respect, and they have 



The Crisis and Its Results. 



115 



a claim on the public sympathy and support. . . . Find- 
ing it impossible to check the growing evil, they claimed 
their rights as men and as ministers of the Gospel, and 
retired from an association with which they were no 
longer in sympathy. The new Church is fairly launched: 
it has many friends and well-wishers." 

Clipping from a religious paper: "We were present on 
Tuesday of last week, when the ^Reformed Episcopal 
Church' was organized, and there were some noteworthy 
signs to be observed, of which we will say a word. It 
was a serious business that the Bishop and they that were 
with him were engaged in. They looked to God for 
direction. There was no self-sufficiency nor human 
ambition apparent. The whole proceeding was that of 
humble, prayerful, conscientious men, who were not 
seeking their own advancement nor the applause of men, 
but the honor of God only/' 

New York Tribune, December 12th, 1873 (a presbyter 
of the Protestant Episcopal Church): ". . . It has been 
reserved to our day to witness the spectacle of a Protes- 
tant Episcopal Bishop voluntarily resigning for con- 
science' sake the position, honors and emoluments attach- 
ing to the prelatic rank, to aid in restoring to the 
Churches of Christ a primitive Episcopate and a scrip- 
tural liturgy, purified from erroneous rites and phrases. 
Bishop Cummins is the first Protestant Episcopal Bishop 
since the days of Edward VI, who has renounced 'the 
yoke of bondage' which has so long fettered the Episco- 
pate, to become partaker of 'the full liberty of the 
Gospel.' " 

A Methodist Episcopal paper of New York: "With his 
strong convictions of this subject, there was but one 
course open to Bishop Cummins, either to fight out the 



116 History of the Reformed Episcopal Church. 



battle of true Christianity in the Protestant Episcopal 
Church, or to quit it altogether. ... He may have 
£ood reason for thinking that within the Church the 
battle is hopeless." 

"Here stand we. We cannot do otherwise. God be 
our helper." 



Chaptek VI. 



The Formation of the Reformed Episcopal Church. 

"If this counsel or this work be of men, it will come 
to naught ; but if it be of God, ye cannot overthrow it." 

The step so long advocated by many had been taken, 
and a new Church was founded in faith and prayer, or, 
rather, the old Church of our fathers had been "re- 
stored." 

During the few weeks preceding the second of Decern^ 
ber, 1873, earnest hearts labored and prayed over this 
"child of God's providence," so soon to enter upon its 
mission in the world. It was no light task; a position 
which these servants of the Lord felt to be no sinecure, 
a fact that the few profoundly realized. The task of 
starting a Church of any other denomination would have 
been an easy cne in comparison, because its denomina- 
tional stronghold would have been behind it, its sur- 
rounding atmosphere a genial one, its laws> and form of 
worship ready to its hand. Here was a Church, as yet 
without denomination, without a Prayer Book, without 
laws for its government. It was to be an Episcopal 
Church, it was to have its Liturgy, and yet preserve 
Evangelical truth. The task was to mold a Church for 
the future, not only for the moment; to adopt from the 
mother Church all her glorious and historic past, refined 
and purified by a Reformation of the nineteenth century. 

The Declaration of Principles, arranged in these brief 
weeks, goes to show how God was an ever "present help" 
in these counsels of prayer. 



1 18 History of the Reformed Episcopal Church. 



When the world was younger than it is now, it still 
groaned under its burden of oppression, and God's pity- 
ing angel bending low, caught the old cry of centuries 
of burdened souls — "Lord, how long?'' — and from 
Egyptian bondage He freed a people, leading them 
through wilderness wanderings to a promised land, call- 
ing them His "peculiar people/' and giving them a 
leader and a reformer who esteemed "the reproach of 
Christ greater riches than the treasures in Egypt." 

The whole history of the world is a record of sin, re- 
pentance and reformation. The Christ tasted "death for 
every man," not simply to set them a perfect example, 
but to make an offering for sin, giving the world the 
costliest sacrifice of God's heaven — the offering of Him- 
self. 

Think of the long line of those whose lives even were 
offered up through flame and sword, that a reformation 
might be effected in their beloved land. Mayhap the 
same spirit of zeal touched the hearts, animated the 
minds, and filled the souls of the earthly leaders of the 
Reformed Episcopal Church and the few who rallied 
about them. Certainly the pure love of the Truth alone 
could have made them willing to face the contumely and 
coldness, aye, even scorn, with which they were met. 
They felt they were building, not for the present, but 
the future. As Bishop Cheney has said, "The pencil of 
God has marked the path for us. We cannot, we dare 
not build on any other line." 

Bishop Cummins, in his sermon before the Third 
Council in 1875, describes the feeling which animated 
the early workers of our communion, and which should be 
the very keynote of all our labor in the Church we love. 
"Tou are to answer the question which all Christendom 



Formation of the Church. 



119 



asks of you: 'Who commanded you to build this house 
and to make up these walls? 7 Let your work be the 
answer; the gold, silver and precious stones inwrought 
into a building which shall stand the test of the day of the 
Lord." 

This was the spirit in which many gathered in the 
Young Men's Christian Association Hall, Corner Twenty- 
third Street and Fourth Avenue, New York, at ten A. M., 
Tuesday, December 2d, 1873. On the evening of Fri- 
day, November 28th, 1873, in the Chapel of Holy Trinity, 
New York City, a meeting of those interested had been 
held, and that meeting adjourned to Monday evening, 
December 1st, preparatory for the gathering of December 
2d. On that day, after a meeting for prayer, Bishop 
Cummins said: "Christian brethren, by the goodness of 
God, and under the protection of the just and equal laws 
of this Eepubiic, and in the exercise of the invaluable 
'liberty wherewith Christ hath made us free/ you are 
assembled here to-day in response to the circular-letter 
which I will now read." He then read the letter which 
we have previously quoted. As he completed the read- 
ing. Bishop Cummins nominated Col. Benjamin Aycrigg, 
of New Jersey, Temporary President, and Mr. William 
S. Doughty nominated Herbert B. Turner, of New Jer- 
sey. Temporary Secretary. These gentlemen were then 
elected. 

Bishop Cummins thereupon read a proposed Declara- 
tion of Principles, and moved that it be referred to a 
committee of live, which the Chair appointed as follows: 
Bishop Cummins, Eev. Marshall B. Smith, Dr. G. A. 
Sabine of New York, Charles D. Kellogg, Albert Crane 
of Illinois. 

After about twenty minutes, the committee reported, 
through Bishop Cummins, the following resolution: 



1 'ZQ 11 istory of (he He formed Episcopal Church. 



"Resolved, That we whose names are appended to the 
call for this meeting, as presented by Bishop Cummins, 
do here and now, in humble reliance upon Almighty God, 
organize ourselves into a Church, to be known by the 
style and title of The Reformed Episcopal Church,' in 
conformity with the following Declaration of Principles, 
and with the Rt. Rev. George David Cummins, D. D., 
as our Presidiug Bishop." 

Then followed the Declaration of Principles, which we 
give in full in the following chapter. 

This report was unanimously adopted. 

The President then said: "By the unanimous votes of 
ministers and laymen present, I now declare that, on the 
second day of December, in the year of our Lord, one 
thousand, eight hundred and seventy-three, we have or- 
ganized ourselves into a Church, to be known by the style 
and title of the Reformed Episcopal Church, conformable 
with the Declaration of Principles adopted this day, and 
with the Rt. Rev. George David Cummins, D. D., as our 
Presiding Bishop.' 7 The President then retired and the 
Bishop took the chair as presiding officer. After prayer, 
Bishop Cummins delivered his Council address, which 
is given in full in the proceedings of the First Council — 
an address of historic interest, yet pervaded throughout 
with the deep spirit of consecration, of reverent depend- 
ence upon the God of the new as well as of the old 
Church, and setting forth in clear, unequivocal terms 
the Evangelical basis upon which the Reformed Episcopal 
Church was to stand. At its conclusion, the Gloria in 
Excelsis was sung, followed by prayer by Rev. B. B. 
Leacock. 

Mr. Herbert B. Turner was then elected to the office 
of Secretary 



Formation of the Church. l#i 

The following resolutions, voted on separately and 
carried unanimously, were offered by Mr. Albert Crane, 
of Illinois: 

"Resolved, That there shall be a General Council of 
the Reformed Episcopal Church, which shall, be the repre- 
sentative of this entire Church, to be incorporated under 
that name, and under that name to hold and dispose of 
temporalities. 

"Resolved, That in future the General Council shall 
be held annually on the second Wednesday in May. 

"Resolved, That we now elect by ballot four ministers 
and five laymen as a Standing Committee; and three 
laymen as a Committee on Finance; and one layman as 
Treasurer." 

The Standing Committee elected was as follows — He v. 
M. B. Smith, New Jersey; Rev. Chas. Edw. Cheney, 
D. D., Illinois: Rev. B. B. Leacoek, New York; Rev. 
Mason Gallagher, New Jersey; Hon. George M. Tibbets, 
New York; Mr. Alexander G. Tyng, Illinois; Mr. C. D. 
Kellogg, New Jersey; Gustavus A. Sabine, M. D., New 
York; Gurdon S. Hubbard, Illinois. 

Committee on Finance — Col. Benjamin Aycrigg, New 
Jersey; Mr. James MeCarter, New York; Mr. Albert 
Crane, Illinois. 

Treasurer — James L. Morgan. 

Rev. Dr. Cheney then offered the following resolution: 
"Resolved, That the Presiding Bishop, with such other 
Bishops as may be ordained or received prior to the next 
annual Council, together with the Standing Committee 
and Secretary, and Committee on Finance, and the 
Treasurer, shall together form a temporary Executive 
Committee, with power to frame a Constitution and a 
system of laws for the government of this Church, and 



122 History of the Reformed Episcopal Church. 

to consider all proposed alterations in the Prayer Book 
of 1785, and to make such other arrangements as to them 
may seem advisable, to be reported to the next General 
Council, to be by that Council confirmed or altered; and 
that in the meantime the Presiding Bishop, with the 
written advice and consent of three-fourths of the Execu- 
tive Committee, shall have power to act and to authorize 
action under said Constitution and laws and altered 
Prayer Book, and other arrangements until the same shall 
be altered by a majority vote of both orders at a subse- 
quent General Council: Provided, that such alteration 
shall have no retroactive effect." 

These resolutions were seconded and adopted. 

Then followed some remarks from Rev. A. M. Wylie, 
of "Nyack, N. Y., a Presbyterian clergyman, formerly of 
the Protestant Episcopal Church. 

The following resolutions, offered by Eev. Mason Gal- 
lagher, were then carried: 

"Resolved, That the Presiding Bishop, with the Stand- 
ing Committee, be authorized to prepare forms for the 
Ordination of Ministers, and any other offices required 
before the next General Council." 

Rev. B. B. Leacock moved the adoption of the follow- 
ing Provisional Rules — a motion seconded and carried. 

"1. Ministers in good standing in other Churches shall 
be received into this Church on letters of dismission, 
without reordination; they sustaining a satisfactory ex- 
amination on such points as may hereafter be determined, 
and subscribing to the Doctrine, Discipline and Worship 
of this Church. 

"2. All Ordinations of Bishops and other Ministers in 
this Church shall be performed by one or more Bishops, 
'with the laying; on of the hands of the Presbytery.' 



Formation of the Church. 



123 



"3. Communicants in good standing in other Evangeli- 
cal Churches shalJ be received, on presentation of a letter 
of dismissal, or other satisfactory evidence." 

At 12.30 o'clock, after prayer and the doxology and 
benediction, the Council adjourned until three o'clock. 

The afternoon session was opened by Bishop Cummins 
with the reading of 1 Peter ii; the hymn, "Nearer, my 
God, to Thee/' and prayer. 

The minutes were read and approved, and then Bishop 
Cummins requested the views of the Council as to the 
advisability of electing one or more Bishops. After va- 
rious expressions of opinion, Rev. Marshall B. Smith 
moved that the Council elect a Missionary Bishop for the 
Northwest. 

Before proceeding to this important step, the Council 
engaged in silent prayer, followed by prayer by Rev. Mr. 
Smith, and the singing of the hymn, "Come, Holy Spirit, 
heavenly Dove!" 

The resolution of Rev. Marshall B. Smith was unani- 
mousely adopted and the vote was as follows: Clergy, 
whole number counted, 8; necessary to choice, 5. Rev. 
Charles Edw. Cheney, D. D., 7; Rev. Marshall B. Smith, 
1. 

The vote of the laity was nineteen, all in favor of con- 
firming the nomination. The Presiding Bishop then 
declared the election, but Dr. Cheney asked time to con- 
sider the matter. 

After a few more items of business, the Council closed 
with prayer by Rev. B. B. Leacock, and the benediction 
by Bishop Cummins. 

Those present and joining in the organization were: 
Bishop George David Cummins, D. D., Rev. Charles 
Edw. Cheney, D. D., Rev. Marshall B. Smith, Rev. Mason 



1 24 H istory of the Reformed Episcopal ( 7/ urch. 



Gallagher, Rev. B. B. Leacock, D. 1)., Rev. W. V. Felt- 
well. 

The permanent lay members and signers of the original 
call were: Col. Benjamin Aycrigg, Ph.D., Theodore 
Bourne, Albert Crane, James L. Dawes, Wm. S. Doughty, 
John H. Floyd, Jr., George A. Gardner, W. H. Gilder, 
Thos. J. Hamilton, Charles D. Kellogg, James L. Morgan, 
Samuel Mulliken, Frederick A. Pell, G. A. Sabine, M. D., 
Jeremiah H. Taylor, George M. Tibbitts, Herbert B. 
Turner, Kev. C. H. Tucker, Rev. R. H. Bourne, John A. 
Dake, Robert Xeilly, M. D., and I). A. Woodworth 
(Aycrigg's Memoirs, pages 9, 14 and 290). 

Thus closed the eventful day of the First General 
Council of the Reformed Episcopal Church. The frail 
bark was fairly launched amid the waves of opposition, 
the rocks of prejudice and the vicissitudes of human 
leadership, yet directing its helm was the "One mighty 
to save," the One who could say to the waves, "Peace, be 
still," and in His hands the newly formed Church, was 
reverently left. 

"One in heart, in spirit and in faith with our fathers, 
who at the very beginning of the existence of this nation 
sought to mold and fashion the ecclesiastical polity which 
they had inherited from the Reformed Church of Eng- 
land, by a judicious and thorough revision of the Book 
of Common Prayer, we return to their position and claim 
to be the old and true Protestant Episcopalians of the 
days immediately succeeding the American Revolution, 
and through these, our ancestors, we claim an unbroken 
historical connection through the Church of England, 
with the Church of Christ, from the earliest Christian 
era." 



Chaptek VII. 



The Declaration of Principles. 

I. The Eeformed Episcopal Church, holding "the 
faith once delivered unto the saints/' declares its belief 
in the Holy Scriptures of the Old and New Testaments 
as the Word of God, and the sole Eule of Faith and Prac- 
tice; in the Creed "commonly called the Apostles 7 Creed;" 
in the Divine institution of the sacraments of Baptism 
and the Lord's Supper; and in the doctrines of grace 
substantially as they are set forth in the Thirty-nine 
Articles of Eeligion. 

II. This Church recognizes and adheres to Episco- 
pacy, not as of Divine right, but as a very ancient and 
desirable form of church polity. 

III. This Church, retaining a Liturgy which shall 
not be imperative or repressive of freedom in prayer, 
accepts the Book of Common Prayer as it was revised, 
proposed and recommended for use by the General 
Convention of the Protestant Episcopal Church, A. D. 
1785, reserving full liberty to alter, abridge, enlarge, and 
amend the same, as may seem most conducive to the 
edification of the people, "provided that the substance 
of the faith be kept entire." 

IV. This Church condemns and rejects the following 
erroneous and strange doctrines, as contrary to God's 
Word: 

First. That the Church of Christ exists only in one 
order or form of ecclesiastical polity. 



126 History of the Reformed Episcopal Church. 

i 

Second. That Christian ministers are "priests" ill 
another sense than that in which all believers are "a royal 
priesthood." 

Third. That the Lord's Table is an altar on which, the 
oblation of the Body and Blood of Christ is offered anew 
to the Father. 

Fourth. That the presence of Christ in the Lord's 
Supper is a presence in the elements of Bread and Wine. 

Fifth. That Regeneration is inseparably connected 
with Baptism. 

"We give herewith the Declaration of Principles in full, 
as ordered by the General Council to be inserted in the 
Prayer Books and Journals. They form the basis of 
the belief and practice of the Reformed Episcopal Church. 
Adopted in December, 1873, they have from the begin- 
ning been the foundation stones upon which, under God, 
the structure has been raised. They contain no new 
truth, no startling setting forth of belief; they are but 
the voices of the past re-echoing in the present. These 
principles have been the foundation of the belief of the 
Church since its earliest beginning, having been practi- 
cally incorporated in the call to organize (Xovember 
loth, 1873), with the request that those in sympathy 
with such sentiments, who were then or ir had been" in 
the Protestant Episcopal Church, should sign this call, 
and these only voted at the first Council. 

This call had been dictated by Bishop Cummins to 
Pev. Marshall B. Smith on Xovember 13th, 1873, and 
the principles, largely incorporated in this call, voiced 
the Evangelical truth for which the new Church was to 
stand. In this consultation, the Pevs. Mason Gallagher 
and Marshal] B. Smith, with Col. Benjamin Aycrigg, 
united with Bishop Cummins. It was intended to restore 



The Declaration of Principles. 



127 



the Church to the "old paths of their fathers," to set 
forth the principles held by the early Protestant Epis- 
copal Church of America and the Church of England, 
and this intention is clearly shown by a remark of Bishop 
Cummins, who, when asked with what Church he in- 
tended uniting after leaving the Protestant Episcopal 
Church, said, "I wish a pure Episcopal Church, that it 
may be a refuge for those who, like myself, prefer a 
liturgical service;" and in making slight alterations in 
the Communion Service, he said, "We only want to take 
out all that can be interpreted as teaching false doctrine; 
the rest should remain as it is. The fewer changes we 
make, the better; ours is an Episcopal Church, and we 
do not wish to do away with our offices and liturgy." 

As we glance at the Declaration itself, how loyal it is 
to the "truth as it is in Jesus!" There is no equivocal 
language, but our Church takes its stand on the firm rock 
foundation — the "faith which was once delivered unto 
the saints" — the faith which saves — the faith which re- 
veals to men a perfect redemption through the finished 
work on Calvary. 

Tt boldly and unhesitatingly declares its belief in the 
"Kcly Scriptures of the Old and New Testaments as the 
Word of God, and the sole Eule of Faith and Practice." 
Not a belief in portions of this Word, but in its inspira- 
tion from cover to cover, believing that therein we find 
God's direct dealings with men, with man as created in 
the image of God, a likeness dimmed by the fall. As a 
Church, we find in these Scriptures God's marvellous 
plan of redemption through Jesus Christ — a plan so 
wonderful as to cause even the angels of God to pause 
in breathless adoration, and yet withal so simple that 
even the little child can accept and believe. Therein we 



128 History of ike Reformed Episcopal Church. 



find God's lesson pages, the sure and safe rules for every 
hour of need and for ever} 7, desire of the human heart, 
and we find the "sure word of prophecy," that wonderful 
unfolding of the plans of God in eternal ages, which the 
slowly moving centuries have been and are still seeing 
fulfilled. 

As a denomination, we stand firmly grounded upon this 
Word of the living God, revealing to us that Word which 
"was made flesh and dwelt among us." 

The expression of our faith is found in the Creed 
"commonly called the Apostles 7 Creed," that summing 
up of the belief of countless numbers for generations. 
Ever since the fifth century it has voiced the trust and 
confidence of God's children. 

The Divine institution of two sacraments only are held 
by the Reformed Episcopal Church — those of Baptism 
and the Lord's Supper; and we hold to "the doctrines 
of grace substantially as they are set forth in the Thirty- 
nine Articles of Religion." 

In adhering to Episcopacy, we do not recognize it as 
of Divine origin, but as a form of polity which has en- 
deared itself to many as the one best suited to their soul's 
need. 

We do not hold to the error of Apostolic Succession. 
Like Paul, we can say, "If any other man thinketh that 
he hath whereof he might trust in the flesh. I more/ 5 
yet he counted them but as dross for the sake of Christ. 
So we, looking upon the Bishopric simply as an office, 
place little value upon our possession of the Succession, 
as taught by the Protestant Episcopal Church. 

Rev. Mason Gallagher, in his book, "The True Historic 
Episcopate," says: "If there is such a thing as the His- 
toric Episcopate, and it is of any value, the parties mak- 



The Declaration of Principles. 



129 



ing this offer" (that of reordination and consecration by 
a Protestant Episcopal Bishop) "in the present case can- 
not deliver the goods/' lie then goes on to show that 
the true Episcopate came in the line of the Reformers 
of 1785, whose work was approved by the Church of 
England, and their proposed candidates for the Bishopric 
duly elected and consecrated in England (Bishops White 
and Provoost), while the Prayer Book now used in the 
Mother Church was changed, largely at the suggestion 
of Bishop Seabury, a man of High Church principles, 
consecrated, not by the Church of England, but "in 
violation of English law, by the Non-jurors." . . . "The 
Reformed Episcopal Church, having returned to the 
original Constitution and Prayer Book, is re-established 
upon the same principles upon which the Episcopate was 
received. Having recovered whatever there was of value 
in that gift, it alone possesses and therefore alone can 
confer it." Therefore, according to the view of the 
Protestant Episcopal Church, which holds the Bishopric 
as an order, not an office (as we regard it), our founder, 
once a Bishop, was always a Bishop, and as such (in their 
view) he consecrated Bishop Cheney, for, according to 
Canon Liddon (letter to Bishop Gregg, November 17th, 
187G), "a consecration by one Bishop is valid. All orders 
conferred by a Bishop so consecrated are undoubtedly 
valid." While, therefore, we hold this Historic Epis- 
copate, ard value it for what it is worth, we do not believe 
in "Episcopacy as of Divine right," or, in the words of 
one of our Bishops, we protest "'against such a position as 
contrary alike to the Scripture, to history, and to all the 
analogies of human life." 

We retain a Liturgy, not to exclude extemporaneous 
prayer, but because for generations many hearts have 



130 History of the Reformed Episcopal Church. 



found peace, joy, consolation and strength in its petitions. 

For these reasons, we return to the Prayer Book as used 
before its revision by the adherents of Bishop Seabury 
in 1789. We adopt the Prayer Book of Bishop White, 
the Book approved by the Church of England in 1785, 
reserving to ourselves the right to revise or add to the 
same as the varying conditions of life demand. 

These, in brief, are the principles upon which, as a 
denomination, we stand to-day. Long, indeed, may be 
the day in coming when we depart from the "paths of our 
fathers." 

The closing paragraphs of the Declaration are a clear 
setting forth of the erroneous doctrines that we reject, 
and as we shall deal with them fully in the next chapter, 
we will not enter further into them here, but enough has 
been said, we trust, to show the beauty, the staunch hold- 
ing to the Truth, in the principles upon which we stand, 
and if these same principles are boldly, yet reverently 
carried out in the strength of the Lord, our Church will 
withstand all the adverse waves of unbelief and of the 
"false doctrine, heresy and schism' 7 from which we plead 
to be delivered. 



Chaptek VIII. 



The Points of Difference. 

How many countless times has the question arisen: 
"What is the difference between the Reformed Episcopal 
Church and the Protestant Episcopal Church?" "What 
is the Reformed Episcopal Church?" 

To meet these inquiries in a clear, succinct and yet 
comprehensive way, the General Council convening in 
May, 1875, authorized a statement in which are set forth 
those points in which we differ from the fold from whence 
we came. These we insert here as a document needful 
to he preserved in our Church history, setting forth, as 
they do, so strongly the reasons for our existence as a 
separate organization. 

When we read and see and hear of the Ritualistic prac- 
tices of our Mother Church, more glaring to-day than 
even a quarter of a century ago, when our founders 
struggled in vain to obtain relief from the iron bands 
which bound them to these practices against will and 
conscience; when we read such notices as: "Confessions 
are heard on Saturday from 3 to 5.30 P. M., and from 
7.30 to 9 P. M.;" when we know of the use of incense, 
of holy water, caudles, acolytes and all that follow in such 
train, do we wonder that we exist, or can we hesitate to 
give a clear and truthful statement of the points wherein 
we differ? If it was long ago admitted that "Roman 
Catholics might conform to the Church of England with- 
out violating their consciences," surely those who hold 
staunchly to the Evangelical principles of Christ's religion 



Vol H ixtory of Lite Reformed Episcopal Church. 

are "violating their consciences" if they do not protest 
openly against such principles and know within them- 
selves why they should protest. 

We give herewith each statement as it is set forth in 
the little pamphlet above referred to: 

"First. These Churches differ essentially as to what 
constitutes the Church of Christ. The Protestant Epis- 
copal Church of the United States, as represented by a 
large majority of its ministers and members, holds that 
the Church of Christ exists only in one form or order of 
church government, a threefold ministry of Bishops, 
Priests and Deacons, based on the divine right of Bishops, 
who are the successors of the Apostles in their apostolic 
office, and derive their authority from them by succession 
in an unbroken chain. On this theory, only such bodies 
of Christians as possess this order and succession — cor- 
rupt though they may be in doctrine and in living — are 
parts cf Christ's Church. 

"The Keformed Episcopal Church protests against this 
theory as unchristian, in that it denies the claims of the 
Protestant Evangelical Churches around us. It holds 
that the true Church consists of all who are joined to 
Christ by a living faith, and which, under varying forms 
of organization, is yet one in Christ Jesus. The claims 
of the Apostolic Succession, as above cited, this Church 
repudiates — holding to Episcopacy, not as of divine right, 
but simply as a -very ancient and desirable form of Church 
polity. Hence, while the Protestant Episcopal Church 
in its corporate capacity turns away from the Protestant 
Churches around us to seek fellowship with the old cor- 
rupt Churches — as, for example, the Eusso-Greek 
Church — the Eeformed Episcopal Church, with an 
equally historic Episcopate, and Bishops who only are 



The Points of Difference. 



133 



presiding Presbyters, not Diocesan Prelates, seeks the 
fellowship of all Protestant evangelical Churches, ex- 
changes pulpits with their ministers, and sits down with 
them at the Lord's Table." 

At once we see the vital points upon which we differ 
from a majority of those in our Mother Church. Per- 
haps we cannot more clearly define our own position 
than in the words of our invitation to the Lord's Table: 
"Our fellow-Christians of other branches of Christ's 
Church, and all who love our Divine Lord and Saviour, 
Jesus Christ, in sincerity, are affectionately invited to the 
Lord's Table." 

We are not "the Church," but simply a branch of that 
band of Evangelical Christians who preach the same 
Gospel and labor shoulder to shoulder for the salvation 
of souls and the uplifting of man toward the restoration 
of the image of his Creator within him. 

Our conception of the Episcopate is not that it is 
derived by Divine right, by sucoessorship from the apos- 
tles in unbroken descendance, thus precluding the min- 
isters of all other Evangelical bodies. The Greek word, 
"Episcopos," means an "overseer," "presiding Presbyter," 
an office created as the needs of the early Church became 
apparent. 

"Second. They differ concerning the nature of the 
Christian ministry. In the Protestant Episcopal Church, 
the Presbyter is called a Priest, and the Ordinal contains 
this formula: ^Receive the Holy Ghost for the office and 
work of a Priest in the Church of God, now committed 
unto thee by the imposition of our hands.' The Ee- 
formed Episcopal Church abjures this dogma as unscrip- 
tural and dangerous, leading to many superstitions; 
strikes this word Priest, as applied to the minister, from 



134 History of the Reformed Episcopal Church. 

its Ordinal and Prayer Book, and knows but one Priest, 
Christ Jesus." 

In the Protestant Episcopal Ordination Service it 
states, "No man shall be accounted or taken to be a law- 
ful Bishop, Presbyter or Deacon in this Church, or suf- 
fered to execute any of the said functions, except he hath 
had Episcopal consecration or ordination." 

This exclusiveness debars those equally called, equally 
ordained, equally consecrated, in other fields, from enter- 
ing the Protestant Episcopal Church, without reordina- 
tion. At the same time, Roman Catholic priests (who 
have been admitted into the line of the apostles) can 
enter the Protestant Episcopal Church without reordina- 
tion. 

This error we protest against, believing the ministry of 
other Evangelical denominations to be equally valid, and 
welcoming all such ministers into our pulpits. We value 
our Episcopal ordination as. a time-honored custom, but 
we accept as alike honorable the ordination of other Evan- 
gelical Churches. While we believe that Christ set apart 
men to preach the tidings of the Kingdom, we do not 
hold to an exclusive priesthood, transmitted only in one 
Church by the laying on of hands of a Bishop in direct 
line from the apostles; nor do we use the word "Priest," 
save as all believers are a "royal priesthood." We have 
but one Priest, "one Mediator between God and men, the 
man Christ Jesus," and He alone has power to forgive 
sins. As has been stated in one of our pamphlets: 

"It recognizes the ministry of other Evangelical 
Churches in theory and practice. 

"Article XXIV says: This Church values its historic 
ministry, but recognizes and honors as equally valid the 
ministry of other Churches, even as God the Holy Ghost 



The Points of Difference. 



135 



has accompanied their words with demonstration and 
power/ 

"So much for theory; now for the practical. Section 
3 of Canon VI, says: Nothing in this Canon shall be 
understood to preclude pulpit exchanges by ministers of 
this Church with ministers in good standing of other 
Evangelical Churches, or as prohibiting the occasional 
occupance of the pulpits of this Church by such ministers 
of other Churches.' " 

"Third. They differ as to the nature and efficacy of 
the Sacraments. It is claimed, as the teaching of their 
standards, by a large majority of the ministers and mem- 
bers of the Protestant Episcopal Church, that the Sacra- 
ments convey special grace, to be derived through no 
other channels. 

"(a) Baptism. The Protestant Episcopal Church, as 
thus represented, holds that the grace of Eegeneration 
(a regeneration of some sort) is inseparably connected 
with Baptism. 

(b) The Lord's Supper. In the same way, the 
Protestant Episcopal Church holds that after the priestly 
consecration of the elements, Christ is present as He was 
not before, and that the recipient feeds upon Him by 
virtue of the presence thus induced or communicated. 

"The Reformed Episcopal Church regards the Sacra- 
ments as institutions Divinely appointed, and as means 
of grace, because they represent the truth; but repudiates 
the theory that they convey a grace peculiar to themselves, 
and which is not common to other Divinely appointed 
means. 

"(a) Baptism. The Reformed Episcopal Church 
knows of but one Regeneration — that by the Holy Ghost 
through the Word, of which Baptism is to be regarded 
as the outward and visible sign. 



136 History of the Reformed Episcopal Church. 

u {b) The Lord's Suppes. The Reformed Episcopal 
Church holds that the Supper of the Lord is a memorial 
of our Redemption by Christ's death, and that through 
faith we derive grace from Him in this Supper, as we do 
in all other Divinely appointed means." 

The Baptismal Office was one of the stumbling-blocks 
in the way of those in the old Church who afterward 
(many of them) became Reformed Episcopalians. 

We do not believe in Baptismal Regeneration — in other 
words, that the water placed upon the head of the child 
contains any spiritual power to regenerate it. Nothing 
save a regeneration by the Spirit, through faith in Jesus 
Christ, can make a "new creature" in Him, and for this 
reason, Baptism is simply the outward expression of the 
work clone by the Spirit within. In infant baptism, it 
is the dedication of the child by the parents to God, in 
the faith that the child thus dedicated will, when it arrives 
at years of discretion, desire to make its own peace with 
God, thereby ratifying and confirming its parents' prayers 
and hopes. Bishop Meade declared that he "never used 
the Baptismal Service without pain, because its plain, 
literal meaning contradicted his belief." Can we really 
believe in our hearts the words of the Prayer Book: "That 
it hath pleased Thee to regenerate this infant with Thy 
Holy Spirit, to receive him for Thine own child by adop- 
tion, and to incorporate him into Thy Holy Church?" 

Our own Bishop Nicholson, in his "Reasons Why I 
Became a Reformed Episcopalian," puts this very clearly 
to any thinking mind. "Just fancy St. Paul as believing 
in a Sacramentarian Regeneration. He who said, 'I 
thank God I baptized none of you!' What! thank God 
that he had no agency, as a minister of the Gospel, in 
securing to immortal souls the forgiveness of sin? He 



The Points of Difference. 



13? 



who said, 'Christ sent me not to baptize, but to preach 
the Gospel/ What! sent forth to preach the Gospel, and 
yet not sent forth to do what he might toward developing 
in perishing sonls the new birth unto righteousness? If 
this doctrine of Baptismal Regeneration were true, we 
could not but stand in consternation at Paul." 

The Reformed Episcopal Church repudiates the 
thought of the actual presence of Christ in the elements 
of the Lord's Supper. We believe it a Divinely appointed 
sacrament, gi ven us as a means of grace, to be simply used 
as a memorial of the Lord until His return. We have 
but one sacrifice, "once offered to bear the sins of many." 
"By the which will we are sanctified through the offering 
of the body of Jesus Christ once for all." 

i( Fourth. The Protestant Episcopal Church suffers 
altars to be erected in its churches, and tolerates auricular 
confession and prayers for the dead, with other imitations 
of Rome. 

"'The Reformed Episcopal Church prohibits the erection 
of altars in its churches, or introduction into public wor- 
ship of anything calculated to teach Sacerdotalism." 

Perhaps the above is sufficient of itself. We have no 
altar, no priest but Christ, no sacrifice but the Lamb 
offered on Calvary. 

Confession and prayers for the dead are all too well 
known facts in the Protestant Episcopal Church to need 
explanation. They are established practices and are ever 
growing witnesses of that spirit of Sacerdotalism against 
which we set our face as a flint. 

"Fifth. The Protestant Episcopal Church 'deposes' nil 
clergymen leaving its communion, following them with 
an attempted badge of disgrace. 

"The Reformed Episcopal Church commends any 



138 History of the Reformed Episcopal Church. 



Bishop or Presbyter who desires to leave it for another 
evangelical Church; with its prayers and love." 

We have only to cite the treatment of many of our 
founders as evidence of this point of difference — Bishop 
Cummins, Rev. Mason Gallagher and others, a record of 
whose deposition and degradation are clearly stated and 
can be found in the records both of our own and of the 
Protestant Episcopal Church. 

"Sixth. The Protestant Episcopal Church, in receiving 
communicants from Protestant Churches, generally en- 
forces a Rubric which requires them to be confirmed. 

"The "Reformed Episcopal Church invariably receives 
to its membership, by letter, or other satisfactory evi- 
dence, communicants of other Churches, dispensing with 
confirmation unless desired." 

The above in its own language shows the difference in 
this point and needs no explanation, nor does the last 
point of difference set forth in the statement adopted by 
the Eeformed Episcopal Church. 

"Seventh. The Protestant Episcopal Church discour- 
ages the use of extemporaneous prayer in the stated ser- 
vices of the Church, prohibiting it by Canon. 

"The Reformed Episcopal Church allows and encour- 
ages the union of extempore prayer with its liturgy, and 
values meetings for social worship, in which the laity 
participate, as promoting the spiritual growth of 
churches." 

We can safely leave these thoughts with any candid 
mind, and they can but agree as to the tenure of 
our position on the side of right and truth and loyalty to 
the teachings of the great Head of the Church, and 
through Him of His true followers down to the present 
hour. 



Chapter IX. 

Articles of Religion — Protestant Episcopal — Reformed 
Episcopal. 

The Thirty-five Articles of Religion of the Reformed 
Episcopal Church are largely the same as the Thirty-nine 
of the Church of England and the Protestant Episcopal 
Church, and much the same as the Confession of Faith 
in the Presbyterian Denomination. The Thirty-nine 
x\rticles of the Church of England were adopted in Con- 
vocation at Canterbury in 1562, and contain the doctrines 
held alike by all the Reformers, differ as they might in 
other points. These Articles were adopted by the Prot- 
estant Episcopal Church in the Convention of 1801. 

In the Articles as adopted by the Reformed Episcopal 
Church, May 18th, 1875, only those have been omitted 
that either law or custom have made obsolete, or that 
seemed unessential. 

We give here the omissions and alterations as compared 
with the Articles of the Protestant Episcopal Church. 

Article III (P. E.) omitted by the Reformed Episcopal 
Church. 

Article IV (R. E., Article III), on the Resurrection. 
Our Article clearly defines the subject of the Second 
Coming. 

Article V (R. E., Article IV). The Reformed Episco- 
pal Church goes more fnlly into the work of the Holy 
Spirit. 

Article VI (R. E., Article V) is quite different, our 
Article being pronounced in its belief in the inspiration 



140 History of the Reformed Episcopal Church. 



of the Scriptures as being "the very oracles of God/' re- 
jeeting the Apocrypha as being "a portion of God's Word." 

Article VIII, on Creeds, has in our Articles been in- 
corporated in Article XXII. 

Article TX (R. E., Article VII) has in our Church been 
slightly revised and a few words omitted. 

Article XII I (R. E., Article IX). on works before justi- 
fication, has with us been slightly revised. 

Articles X and XI, on regeneration and faith, belong 
only to the Reformed Episcopal Articles. 

Article XI (R. E., Article XII) has been in our Church 
added to and revised. 

Article XIII of the Reformed Episcopal Articles stands 
alone, with no corresponding Article in the Protestant 
Episcopal Church. Also Article XIV, on the "Sonship 
of Believers." 

Article XII (R. E., Article XV) has slight revisions and 
additions. 

Article XYI1I (R, E., Article XVII), "Salvation only 
in Christ," is far richer, fuller and more Scriptural as 
adopted by the Reformed Episcopal Church. 

Article XVII (R. E.. Article XVIII) is simpler, clearer 
and shorter. 

Article XVI (R. E., Article XIX), of "Sin after Bap- 
tism," or, as we have it, "Conversion," has been revised 
by the Reformed Episcopal Church. 
* Article XV (R. E.. Article XX) slightly revised. 

Article XIX (R. E.. Article XXI) has been revised and 
additions made. 

Article XX (R. E.. Article XXII), "Of the Authority 
of the Church," revised. 

Article XXIII (R. E., Article XXIV). Our Article 
revised, rejecting the doctrine of Apostolic Succession. 



Articles of Religion. 



141 



Article XXV (R. E. 5 Article XXV), "Sacraments." 
Being one of our vital points of difference, our Article 
is fully revised. 

Article XXVII (E. E., Article XXVI) revised. 

Article XXVIII (R. E., Article XXVII), "The Lord's 
Supper," revised. 

xlrticle XXIX, omitted by the Reformed Episcopal 
Church. 

Article XXVI (R. E., Article XXIX) revised and cut 
down. 

Article XXXI (R. E., Article XXX), on the "One 
Oblation of Christ," revised. 

Article XXII (R. E., Article XXXI) revised and addi- 
tions made. 

Article XXIV, omitted by the Reformed Episcopal 
Church. 

Article XXXII (R. E., Article XXXIII) slightly re- 
vised. 

Articles XXXIII, XXXIV, XXXV, XXXVI, omitted 
in our Articles. 

Article XXXVIII (R. E., Article XXXV) revised. 

Article XXXIX omitted by the Reformed Episcopal 
Church. 

These Articles can be found in all the Prayer Books 
of our Church, and are therefore not quoted here. 

Bishop Cheney, in his pamphlet, ''What is the Reformed 
Episcopal Church?" has said of her Articles of belief: "She 
has set forth Articles of Religion, based upon the Thirty- 
nine Articles of the Church of England, which may well 
challenge comparison with any of the earlier Confessions 
of Faith in clear enunciation of essential Evangelical Re- 
ligion." 



Chapter X. 



The Reformed Episcopal Prayer Booh. 

Through the preceding chapters, we have traced, step 
by step, the events leading up to the need and subsequent 
establishment of the Reformed Episcopal Church. We 
have learned of the various revisions undergone by the 
Book of Common Prayer, and can see that our Church is 
not a new body caused by schism and animated by the 
old Athenian spirit, desiring "some new thing," but a 
restoration. As such a Church, we needed a Prayer 
Book, restored and revised, purified, yet retaining all the 
gems of a most beautiful liturgy. The framers of the 
Reformed Episcopal Prayer Book had as their sources 
of help in this arduous labor the Prayer Book of 1785, 
which was based successively on that of William III (a 
revision never adopted), and the books of Edward VI, 
the Protestant Episcopal Book, ratified in 1789 under 
Bishop Seaburv, the "liturgies of the Reformed Churches 
of the continent and various proposed revisions appearing 
in the present century." This Prayer Book was com- 
pleted in 1874, and was adopted in May of that year. 

To quote the words of Dr. Howard-Smith: "As this 
liturgy now stands, it has what is best and truest and 
purest in the liturgic treasury of the past, with the erro- 
neous accretions all stripped off. ... In its polity, its 
doctrines, and its ritual, the ages are married together. 
It seeks to learn from the past, and appropriate practically 
its treasures. But it seeks to correct and purify its in- 
heritance from the past, by the light which (rod sheds m 



The Reformed Episcopal Prayer Booh. 



143 



the present from the page of the re-opened Word of 
inspiration, and the movements of Providence." 

As we know, the Low Churchmen or Evangelical Party 
labored for a revision of the Prayer Book within the 
Church, and it was not until this matter had been repeat- 
edly considered that it was relinquished. 

Perhaps we should refer here to a work of revision 
undertaken by Rev. Mason Gallagher and others, called 
the "Union Prayer Book." This work was in the hands 
of various revisers for about three years, both here and 
in England, with the strong desire to eliminate from it 
"those passages which had given rise to controversy and 
contention in the Church, and to so frame the book as 
to make it acceptable to Christians of all denominations 
who desired a liturgy." The book was introduced, with 
the consent of the Vestry, at Emmanuel Church, New 
York, September 3d, 1871, Rev. George E. Thrall, Rec- 
tor; Rev. Mason Gallagher, Assistant Rector; Dr. Thrall 
resigning from the Protestant Episcopal Church. As far 
as the writer can ascertain, this book was used but a short 
time by a few churches, and doubtless gave place three 
years later to the Prayer Book of the Reformed Episcopal 
Church. 

Bishop Cummins once stated that, as a Church, "by a 
judicious and thorough revision of the Book of Common 
Prayer, we return to their position and claim to be the 
old and true Protestant Episcopalians of the days imme- 
diately succeeding the American Revolution, and through 
our ancestors we claim an unbroken historical connection 
through the Church of England, with the Church of 
Christ, from the earliest Christian era." "We go back 
to Bishop White's Prayer Book of 1785, on account of 
the weight its antiquity gives us: we do not make a Prayer 



144 History of the Reformed Episcopal Church. 

Book, but we can hereafter revise and improve as we de- 
sire." 

Col. Aycrigg states that the "Reformed Episcopal Book 
for the Dominion of Canada differs only in its adaptation 
to Canadian use of portions of the Morning and Evening 
Prayer. This adaptation was prepared by a Canadian 
committee, appointed by the Canadians under" a Canon 
providing for such adaptation. 

There is a pamphlet called, "The Comparison of Prayer 
Books by a Presbyter of the Reformed Episcopal Church" 
(Rev. Marshall B. Smith, D. D.), giving the differences 
side by side, but we quote here the pamphlet written by 
Mr. Herbert B. Turner, entitled, "Position of the Re- 
formed Episcopal Church," which Col. Aycrigg incor- 
porates into his "Memoirs," as giving these changes in 
brief, yet sufficiently explicit terms for all general use 
(Aycrigg, 11-123): 

"Adopting the Prayer Book of the Protestant Episco- 
pal Church as a basis, the new Church has made the 
following changes: The word 'priest,' wherever it occurs 
in the Rubrics, has been changed to 'Minister.' After 
the opening sentences, special texts have been introduced 
for use on Christmas, Easter, Good Friday and other days, 
The 'Absolution/ as it is termed in the Protestant Epis- 
copal Book, is changed into a prayer. The assertion that 
'God hath given power and commandment to His minis- 
ters to declare and pronounce to His people, being peni- 
tent, the absolution and remission of their sins/ is 
omitted, because it is not believed to be true. The Can- 
ticle, '0, all ye works of the Lord/ from the Apocrypha, 
being rarely used, and of doubtful expediency, is omitted. 
The words, 'He descended into hell/ which were inserted 
in the Apostle?' Creed in the seventh century, are omitted 



The Reformed Episcopal Prayer Booh. 145 

from the text, permission being given to the minister to 
use them at his option. The Nicene Creed remains un- 
changed, but its latter clauses, so constantly a burden 
to tender consciences in the Protestant Episcopal Church, 
by reason of the use made of them by Eitualists and 
Romanists, are explained by the following note: 'By one 
Catholic and Apostolic Church is signified the blessed 
company of all faithful people, and by One Baptism for 
the remission of sins, the Baptism of the Holy Ghost.' 
A slight verbal change is made in the prayer for all in 
civil authority. The Litany remains unchanged, except 
by the insertion of one more petition: 'That it may please 
Thee to send forth laborers into Thy harvest.' It will 
be seen that the structure of the Morning Service remains 
unchanged, and the alterations in it are slight. 

"The Evening Service is modified in the same particu- 
lars, while an additional service, compiled from different 
portions of the Prayer Book, is added, for those who 
prefer more variety of form. Coming now to the Com- 
munion Office, we find that the language of the Com- 
mandments is that of the King James' version, and, 
indeed, the same is true of almost all texts used in the 
services. An invitation to the Communion is inserted, 
and its use, in the following language, made obligatory: 
'Our fellow-Christians of other branches of Christ's 
Church, and all who love our Divine Lord and Saviour, 
Jesus Christ, in sincerity, are affectionately invited to 
the Lord's Table.' In the exhortation to those about to 
communicate, the words, 'So is the danger great if we 
receive the same unworthily,' are omitted. All allusions 
to 'Holy Mysteries,' 'eating the flesh and drinking the 
blood,' etc., are also erased. The Minister is directed to 
say to all the Communicants around the table, 'The body 



146 History of the Reformed Episcopal Church. 



of our Lord Jesus Christ, which was given for you, pre- 
serve your bodies and souls unto everlasting life/ and 
then when delivering the bread to each, Take and cat 
this bread in remembrance that Christ died for thee, and 
feed on Him in thy heart, by faith, with thanksgiving/ 
A like change is made in delivering the cup. The Order 
of the Church of England Prayer Book, by which a large 
portion of the prayer is used after the elements are 
distributed, is restored. The Communion' Office as now 
presented is a work of great time and care, and of earnest 
prayerful thought. It is believed to be completely in 
accordance with the views of the Sacrament as enter- 
tained by all Evangelical Christians. The same great 
principles have governed the revision of the Baptismal 
Office. Children are to be presented by their parents 
when practicable, and one at least of the persons pre- 
senting them must be a communicant of some Evangeli- 
cal Church. There is nothing in this service which can 
be construed into a consecration of the water, no prayer 
that it be sanctified 'to the mystical washing away of sin.' 
In the exhortation after the reading of a portion of the 
tenth chapter of St, Mark, appears the following passage: 
'Doubt ye not, therefore, but earnestly believe, that He 
who now sitteth on the right hand of the Majesty on high 
is the same tender Saviour who, in the days of His Bojonrri- 
ingupon earth, so lovingly regardedlittle children. Where- 
fore, being thus persuaded of the good-will of our Saviour 
towards all infants, and not doubting that He favorably 
alloweth the dedication of this infant unto Him, let us 
faithfully and devoutly call upon Him in its behalf, and 
say,' etc.. etc. The words, 'Seeing, dearly beloved, that 
this child is regenerate.' etc., are omitted, and a short 
prayer substituted. Some alterations are made in the 



The Reformed Episcopal Prayer Booh. 147 

Order of Confirmation, and a note is added, that members 
of other churches, uniting with this Church, need not 
he confirmed, except at their own request. The form for 
the solemnization of matrimony is but little changed. 
The parties are pronounced husband and wife, and the 
allusion to Isaac and Kebekah is omitted, in deference 
to the wishes of many who fail to see the propriety of 
inculcating on a newly-married pair the example of 
Orientals, of whom we know little except a gross and 
cruel deception practiced by a wife on her aged husband. 
In the Burial Service, special provision is made for the 
case of a child, and an alternate lesson is introduced from 
the story of Lazarus. The sentence, 'Looking for the 
general resurrection in the last day, and the life of the 
world to come, through our Lord Jesus Christ,' being 
sometimes inappropriate, is changed to read as follows: 
'Awaiting the general resurrection in the last day, and 
the appearing of our Lord Jesus Christ/ A new form 
is introduced for the public reception of Presbyters from 
other ecclesiastical bodies, and in the consecration of 
Bishops and ordaining of Presbyters the words, 'Receive 
ye the Holy Ghost/ and 'whosesoever sins thou dost re- 
mit/ etc., do not appear. No provision is made for the 
celebration of Saints' Days. Such, then, are the princi- 
pal changes by which it is sought to eliminate from the 
Prayer Book the germs of Eomish error which the com- 
promises of the Elizabethan age have transmitted to us." 

Kev. B. B. Leacock, D. D., was the Chairman of the 
Prayer Book Revision Committee, and was well qualified 
for the work, having been for years a member of the 
Latimer Society, in which he had, with others, been en- 
gaged in a revision of the Protestant Episcopal Prayer 
Book. 



148 History of the Reformed Episcopal Church. 



From the opening Canticle of the Order for Morning 
Prayer, "The Lord is in His holy temple; let all the earth 
keep silence before Him," to the closing prayer in the 
book, "So that, living and dying, we may be Thine, 
through the merits and satisfaction of Thy Son, Christ 
Jesus, in whose name we offer up our imperfect prayers," 
our Prayer Book is one rhythmic song of praise, adora- 
tion, petition, confession and faith. As our thought goes 
back through the ages, how many thousands have voiced 
the praises of the Almighty in the soul-stirring words of 
our grand Te Deum? Thousands long since admitted 
into His presence, where they have joined the song 
triumphant and been numbered with the saints "in glory 
everlasting." We thrill with some faint echo of the 
martyr spirit when we sing, "The glorious company of 
the apostles praise Thee. The goodly fellowship of the 
prophets praise Thee. The noble army of martyrs praise 
Thee," and we rest in deepest peace with the thought, 
"0 Lord, in Thee have I trusted: let me never be con- 
founded." 

At the close of day, how the beautiful words of our 
Evening Service soothe and calm us for the long stillness 
of the night. How its prayers for joy, for sorrow, for 
"preserving and protecting care," for forgiveness, for 
knowledge, have filled our soul's deep need. Then in our 
Communion Service, how the reverence deepens, the 
spirit of love and desire, the sense of God's presence in 
the soul, flows over us as we voice the feeling in the 
words, "Almighty God, unto whom all hearts are open, 
all desires known, and from whom no secrets are hid, 
cleanse the thoughts of our hearts by the inspiration of 
Thy Holy Spirit, that we may perfectly love Thee, and 
worthily magnify Thy holy name; through Christ our 



The Reformed Episcopal Prayer Book. 149 



Lord;" and as we join around the table of our Lord, we 
indeed feel within us that "we are not worthy so much 
as to gather up the crumbs under Thy table. But Thou 
art the same Lord, whose property is always to have 
mercy/"' and we are ready to join in the words of 
praise, "Therefore, with angels and archangels, and with 
all the company of heaven, we laud and magnify Thy 
glorious name: evermore praising Thee, and saying, Holy, 
Holy, Holv, Lord God of hosts, heaven and earth are full 
of Thy glory." 

How our beautiful Baptismal Service, freed from the 
errors which so long made it one almost to be dreaded, 
voices the heart's desire to dedicate God's entrusted gift 
to a parent to Him, and how even now, when years per- 
haps have passed since we publicly confessed our faith in 
Christ, do we renew those words of our confirmation vows 
as we hear them made by the younger recruits in God's 
army. 

In every true marriage, can we find a more beautiful, 
more solemn, more expressive service than the words of 
our Prayer Book — the promises made in the very pres- 
ence of the Lord, making of the twain "one flesh?" 

How many of us have laid away the cherished bodies 
of our loved and sainted dead with the words of resur- 
rection, hope and joy of our Burial Service! Thus we 
might go on from page to page and find the gems of a 
liturgy made precious by a thousand memories and hal- 
lowed associations. In fact, our beloved Bishop Nichol- 
son has thus beautifully expressed it: "Now this her 
liturgy is all alive with the Gospel turned into prayer. 
Her doctrines have fallen upon their knees, her principles 
are as sweet incense floating upward into the nostrils of 
the Almighty. . . . She loves her liturgy, her 'common 
prayer/ her inheritance from the ages." 



Chapter XI. 



The Form of Government of the Reformed Episcopal 
Church. 

The Eeformed Episcopal Church differs somewhat in 
its form of government from the Protestant Episcopal 
Church, its governing body being the General Council, 
and its Bishops not sitting as a separate House. Our 
Bishops are Presbyters, elected to office by the Council, 
we holding that the Bishopric is an office, not an order. 
Our Bishops, therefore, are appointed from among other 
Presbyters, the words Bishop and Presbyter being used 
interchangeably in the New Testament and possessing 
the same meaning. We have two Orders — Deacons and 
Presbyters, as referred to in the New Testament. In 
the Old Church there were three Orders — Bishops, Priests 
and Deacons. 

In a private letter written by Bishop Cummins on 
January 1st, 1874, to a Protestant Episcopal clergyman, 
these words occur: "I contend that the Episcopate is not 
of apostolic institution; that the Bishop is only primus 
inter pares, and not in any way superior in order to the 
Presbyter. We are acting on this principle. We set 
apart a Bishop to his work by the joint laying on of hands 
of a Bishop and the Presbyters. I act as a Bishop, not 
claiming a jure divino right, or to be in any Apostolic 
Succession, but only as one chosen of his brethren to 
have the oversight. If others look upon me as retaining 
the succession, etc., that does not commit us to their 
understanding." 



Form of Government. 



151 



lu our Church there are no Priests, simply Presbyters, 
Pastors, Ministers, men called of God since the first Min- 
isters were appointed by Jesus Christ. As it is said by 
another: "One notes that Christ, among His gifts, gave 
no priests. The presence or absence of priest changes 
the whole scheme of salvation, because priest (sacerdos) 
is a sacrificer (as in the old dispensation) and must of 
necessity have somewhat to offer; the somewhat must 
have an altar on which to be offered; thus invariably the 
priest is followed by the subverson of our Lord's Supper 
into a sacrifice, and His table into an altar; 'another 
GospeF is preached 'which is not another/ " 

In the several parishes there is an Easter meeting for 
the election of Church Wardens, Vestrymen and Dele- 
gates to the General and Synod ical Councils, together 
with a Parish Council. 

When the Constitution and Canons of this Church 
were formulated, there were not enough churches in any 
one locality (six being required) to organize a Synod, and 
hence the first Bishops were Missionary Bishops. The 
General Council, which sits as one house, recognizing the 
equal rights of clergy and laity, is the highest governing 
body, holding triennial sessions, and consisting of a Pre- 
siding Bishop, elected by itself, a Secretary and Trea- 
surer, and clerical and lay deputies. The several Synods 
and Jurisdictions are subject, of course, to the action of 
the General Council. 

There is in process of construction a new Constitution 
and Canons, but the matter was carried over from the 
General Council of 1900 to that of 1903. 



Chapter XII. 



General Councils and History, 1873-1875. 

Relying in a large measure upon the valuable 
"Memoirs" of Colonel Aycrigg, and the Journals of the 
General Councils, etc., we will try and connect the links 
in an unbroken history of our Church during the years 
from 1873-1902, giving, as far as can be ascertained from 
the above and other sources, all that comes within the 
record of these years. 

The office of Bishop, regarding which at the First Gen- 
eral Council, the Rev. Charles Edward Cheney, D. D., had 
.requested time to consider, was accepted by him Decem- 
ber 9th, 1873, and two days later (the 11th) Bishop and 
Mrs. Cummins, Revs. Marshall B. Smith, B. B. Leacock, 
W. V. Feltwell, and Col. Aycrigg, started for Chicago, to 
take part in the consecration of Bishop Cheney on the 
14th. Previous to this, on December 12th, a telegram 
was received by Bishop Cummins from Bishop Smith of 
Kentucky, "I hereby finally and officially withdraw all 
such Episcopal authority as you have heretofore exercised 
under Canon XIII, Title I." At the same time, Bishop 
Whitehouse of Illinois, and his adherents, applied to the 
Civil Court for an injunction to prevent the use of the 
church in which Dr. Cheney officiated for the purpose of 
his consecration. Yet these attempts were all powerless 
to prevent the service, which took place on December 
14th, admitting Charles Edward Cheney of Chicago, as 
the second Bishop of the Reformed Episcopal Church. 

Perhaps we should quote here a resolution passed on 



General Councils and History, 1873-1875. 153 

December 8th, 1873, at a parish meeting of Christ 
Church, Chicago, to the effect that Dr. Cheney should 
accept the office of Bishop, "provided it would not pre- 
vent the continuance of his pastorate among that people." 

A call now came for Bishop Cummins to visit Peoria, 
111., to establish the new church in that city. Bishops 
Cummins and Cheney, Revs. C. H. Tucker, W. V. Felt- 
well, Mason Gallagher and Col. Aycrigg accordingly left 
Chicago and visited Peoria, to consult with Mr. A. G. 
Tyng and the other leaders of the movement there. 
The subsequent history of Christ Church, Peoria, has 
shown how the work has progressed during its history 
of over twenty-five years. 

On January 4th, 1874, Bishop Cummins held service 
in Steinway Hall and Lyric Hall, Sixth Avenue, New 
York City, from which service has come the noble Church 
which has proved in so many instances a blessing to in- 
dividuals and to our denomination, known as the First 
Church, now situated on the corner of Madison A venue 
and Fifty-fifth Street. 

On January 21st, 1874, a new parish was started by 
the Rev. W. V. Feltvvell in Moncton, 1ST. B., and on the 
25th of February, a committee was appointed by a num- 
ber of people interested in the Reformed Episcopal 
Church in Ottawa, to invite Bishop Cummins to visit 
that city and address them on the subject of the new 
Church. 

On March 1st, 1874, the Church of the Incarnation, 
Brooklyn, was organized; and on the 18th, a business 
meeting in regard to forming a parish in Aurora, 111., was 
held, both of which beginnings have since faded away. 

On April Sth, 1874, the First Reformed Episcopal 
Church, at the Falls of the Schuylkill, Philadelphia, was 



154 History of the Reformed Episcopal Church. 

inaugurated, with the Rev; Walter Windeyer as its Hector. 
On the 11th of the same month, the Rev. William Mc- 
Guire was received into our denomination and was de- 
posed from the Protestant Episcopal Church on April 
26th. This clergyman has since joined the ranks of 
Reformed Episcopalians who have already "crossed the 
flood," a list growing longer as the years roll on. 

On April 22&, the Rev. William T. Sabine, D. D., 
offered his resignation to the Church of the Atonement, 
New York, and was called to the First Church, entering 
upon his duties in May, 1874. 

On the sixth of the following month, the Rev. Mr. 
McGuire held services in the interests of our denomina- 
tion in Lincoln Hall, Washington, D. C. 

"Founded in December, 1873, by 21 men, clergymen 
and laymen," the Reformed Episcopal Church "in less 
than six months, numbers now two Bishops, 15 other 
ministers, and about 1500 communicants." . A fair record 
of growth for a new Church! 

We quote here a letter from Bishop Cummins to Col. 
John M. Patton, of Virginia: 

11 East Fifty-seventh Street, 
New York, January 13th, 1874. 

My Dear Sir: — I am truly happy to hear from you 
and recognize in your name that of an old and highly 
esteemed acquaintance in the pleasant days of my min- 
istry in Richmond. I am thankful for your suggestions 
and regard them as valuable. And as we are now en- 
gaged in the work of improving and perfecting the Prayer 
Book of 1785, your hints will be of service to us. 

On one point you are mistaken, however — I did not 
leave the Protestant Episcopal Church to escape the 



General Councils and History, 1873-1875. 155 

storm of obloquy on account of my act of interdenomina- 
tional communion. I left because compelled to sanction 
Ritualism and its deadly errors by my presence and offi- 
cial acts, with no power to control or repress it. The 
results following the communion in New York only re- 
vealed to me more clearly how thoroughly the P. E. 
Church was saturated with error (out of dear old Virginia, 
I must add). . . . Geo D. Cummins. 

From May 13th to 19th, 1874, the Second General 
Council of the Church was held in First Church, New 
York. The Council sermon was preached by Bishop 
Cheney — "The Evangelical Ideal of a Visible Church," 
Romans xiv: 17. 

The first business was the election of Bishop Cummins 
as Presiding Bishop, and Mr. H. B. Turner, Secretary. 
A code of rules of order was then adopted. The Execu- 
tive Committee appointed in 1873 reported, through its 
Secretary, Rev. M. B. Smith, in substance as follows: Six 
stated and six adjourned meetings had been held, and 
sub-committees had been appointed to revise the Prayer 
Book and arrange a Constitution and Canons, the sub- 
committee reporting to the Executive. A communica- 
tion had been received from ministers and laymen of the 
Church of England and of the Countess of Huntingdon 
Connexion, asking terms of union with the Reformed 
Episcopal Church. This report was approved and 
accepted. 

The Constitution was then considered, each article 
being dealt with separately. On the following day, the 
consideration of the Canons was the order of business, 
and the whole body of the Canons as amended was 
adopted. 



156 History of the Reformed Episcopal Church. 



On motion of Mr. Alex. G. Tyng of Illinois, a com- 
mittee of five persons was appointed — Revs. Wilson, Mc- 
Guire, Messrs. Tyng, Aldrich and Alexander — to make 
nominations for officers and committees as provided in 
Canons I and II, Title II. 

The following elections were made: 

Standing Committee — Revs. Marshall B. Smith, B. B. 
Leacotfk, Mason Gallagher, Wm. T. Sabine, Wm. H. Reid, 
and Messrs. Benj. Aycrigg, James L. Morgan, Herbert B. 
Turner, Charles D. Kellogg, and Dr. G. A. Sabine. 

Committee on Doctrine and Worship — Revs. B. B. Lea- 
cock, Wm. McGuire, Joseph D. Wilson, and Messrs. Thos. 
H. Powers, Henry Alexander, and Hon. Stewart L. 
Woodford. 

Committee on Constitution and Canons — Revs. Mar- 
shall B. Smith, Edward D. Neill, Walter Windeyer, and 
Messrs. William Aldrich, Alex. G. Tvng, and Elbridge G. 
Keith. 

Committee on Finance — Messrs. Benj. Aycrigg, James 
L. Morgan, and Albert Crane. 
Treasurer — James L. Morgan. 

Trustees of the Sustentation Fund — Messrs. Thomas H. 
Powers, William E. Wheeler, and the members of the 
Finance Committee. 

Rev. M. B. Smith in the morning session of the Council 
made a few remarks regarding the Free Church of Eng- 
land, the Secretary reading a communication from that 
body. "Mr. Aldrich, seconded by Mr. Powers, moved 
that the report, including the Articles of Federative 
Union with the Free Church of England, be adopted/*' 
and this was carried by a standing vote. 

Rev. B. B. Leacock then moved that the Secretary send 
a copy of these articles to the Convocation of the Free 



General Councils and History, 1873-1875. 157 

Church of England and that an answer to their communi- 
cation be cabled to England by the Presiding Bishop. 

In the afternoon of this day, after the election of offi- 
cers, Eev. Mason Gallagher, on request of the Council, read 
his lecture on Prayer Book Ee vision. The report of the 
Executive Committee on Prayer Book Eevision was then 
considered and occupied the afternoon and evening ses- 
sions, being again resumed on Friday, when both the 
Orders for Morning and Evening Service were adopted. 
The adoption of the Collects, Epistles and Gospels of the 
Book of Common Prayer was proposed by Mr. Thomas H. 
Powers, and carried. The Communion Service was then 
taken up and at the evening session adopted. The 
amended Order for Baptism of Infants was adopted on 
Saturday morning, and the Ordination Service for Pres- 
byters was discussed and adopted, as was the Service for 
Adult Baptism and Confirmation. 

In the sessions held on Monday, the Marriage Service 
and that for the Burial of the Dead, as amended, were 
adopted, and the Committee on Doctrine and "Worship 
was authorized to prepare a Catechism. At the afternoon 
session, the "Prayers and Thanksgivings" were taken up 
for consideration and adoption, as also the Installation of 
Pastors, Consecration of Bishops, Ordination of Deacons, 
and Public Eeception of Presbyters. 

The Eevs. B. B. Leacock, M. B. Smith, and Messrs. 
Thomas H. Powers and H. B. Turner, were appointed to 
superintend the publication of the Prayer Book. 

At the session of Tuesday, May 19th, the Articles were 
referred to the Committee on Doctrine and Worship for 
report at the next General Council. A resolution was 
then carried, offered by Eev. B. B. Leacock, as follows: 

"Whereas, The great mission of this Church is not 



158 History of the Reformed Episcopal Church. 



to proselyte from among the Christian bodies about us, 
but to preach the Gospel to the unconverted, and to seek 
for Christ's sheep that are dispersed abroad without a 
shepherd; therefore, 

"Resolved, That, in the judgment of this Council, it is 
important that missionary societies be at once organized 
in our parishes, for the promotion of this end." 

Mr. Thomas Moore "moved that the name of the 
Church be changed to The Reformed Protestant Episco- 
pal Church." This motion was referred to the Com- 
mittee on Doctrine and Worship, who subsequently re- 
ported as follows: "Inasmuch as the name 'Reformed' has 
been already so long in use, and as it meets all the objects 
sought for in the use of the name 'Protestant/ your Com- 
mittee advise that there be no change in the name of this 
Church." This report was accepted and its adoption was 
carried. 

The closing session of the Council was occupied with a 
missionary meeting, several addresses being made and a 
collection taken and subscribed of $14,600. The Council 
then closed with the singing of the Gloria in Excelsis. 

Shortly after the Council, on June 24th, 1874, Bishop 
Cummins was deposed from the ministry of the Protestant 
Episcopal Church. 

On the 15th of the following month (July), Emmanuel 
Church, Louisville, Ky., withdrew from the Protestant 
Episcopal Communion, and on July 16th voted to enter 
the Reformed Episcopal Church, with two hundred mem- 
bers, their Wardens, Vestry and former church building. 
This church bravely held its own for a few years, but M as 
finally given up. 

On October 21st, 1874, Dr. James A. Latane, who had 
withdrawn from the Protestant Episcopal Church in the 



General Councils and History, 1873-1875. 159 



preceding January, was formally received into the Re- 
formed Episcopal Church; also the Rev. W. S. Perkins. 

In November, 1874, Bishop Cummins said: "The action 
of the Genera] Convention (Protestant Episcopal), in 
refusing even to touch the Prayer Book (for revision), 
has justified our whole course." 

On the 18th of November, Bishop Cummins visited St. 
John, N. B., going to Moncton on the following day, and 
also to Sussex, and thence to Toronto. 

The Rev. J. Eastburn Brown having withdrawn from 
the Protestant Episcopal Church, and united with our 
denomination, became the Rector of the church in Monc- 
ton, N. B. On the 18th of November, 1874, also, "Dean 
Cridge and 350 communicants of the Cathedral, Victoria, 
B. C, retired from the Church of England, and identified 
themselves with the Reformed Episcopal Church." 

On November 22d ? 1874, service was held by the 
Second Reformed Episcopal Church, Philadelphia, Bishop 
Cummins preaching morning and evening. To this 
parish the Rev. Dr. Nicholson came on December 6th, 
1874. 

On December 6th, service was held in Association Hall, 
Newark, Bishop Cummins preaching the sermon, and the 
Rev. Mason Gallagher reading the service. A church 
lot was given, worth $10,000, and some seven or eight 
hundred dollars a year was pledged. The church was 
organized on the 25th of the same month. The forma- 
tion of this parish grew out of the withdrawal of Dr. 
Nicholson from the Protestant Episcopal Church, while 
Rector of the Newark (P. E.) parish. 

On the 27th of December, 1874, the first service was 
held in Lehman's Hall, Baltimore (North Howard Street). 

This brings us to the close of the most important events 



160 History of the Reformed Episcopal Churcb. 



of the history of our Church up to the year 1875. It 
seemed to have been marked with a steady progress, above 
all, with God's blessing, and as we take up the account 
of the next five year period, we can truly say, "Hitherto 
hath the L<>rd helped us." 




First Church, New York, N. Y. 



Chaptek XIII. 



General Councils and History, 1875-1880. 

The year 1875 opened with brighter hopes and stronger 
courage, as the work strengthened and spread. Despite 
opposition, God's blessing was evident, and the belief that 
the work was His gave renewed fervor to the workers. 

In Chicago, a third church had been started in January 
of this year, with the hope of a fourth to follow. In 
February, the Rev. J. Howard-Smith, D. D., Rector of 
St. John's Church, Knoxville, Tenn., withdrew from the 
ministry of the Protestant Episcopal Church, and accepted 
a call to the new Reformed Episcopal parish in Newark, 
X. J. In the same month the Third Reformed Episcopal 
Church, in Germantown, Philadelphia, was started. 

The work in Colorado at this time gave great promise, 
but we have to-day no representation within the State. 
In Illinois the work was even more encouraging, in 
March, 1875, the report being, "There are now six 
clergymen at work in Illinois, five organized parishes, and 
two more that will soon be organized, and we look forward 
to the organization of a Synod before the meeting of the 
next Council in May." 

A new church was inaugurated in Kensington, Phila- 
delphia, and in March, Rev. J. S. Malone, formerly a 
Protestant Episcopal clergyman in Pittsburgh, Pa., was 
called, to take up the work. On March 17th, Rev. 
C. H. Tucker preached in Oxford Hall, Oxford Street, 
Philadelphia, for the purpose of starting a church in this 
section of the city, now known as the Church of Our 
Redeemer. 



102 History of the Reformed Episcopal Church. 

On April 7th, 1875, the Church of the Redeemer, Bal- 
timore, Md., was organized, and a German Lutheran 
Church in Chicago, St. Stephen's, made application for 
admission, hut this parish was really never one with us. 
During this year, the church at Put-in-Bay, Ohio, for- 
merly a Protestant Episcopal, afterward a Congregational 
Church, voted to enter our communion. Emmanuel 
Church, Toronto, Canada, also started in this year, pur- 
chased a building lot, and began the erection of a frame 
chapel. 

The Act of Incorporation of the Trustees of the Sus- 
tentation Fund of our Church was passed in 1875. 

The Third Council convened in Christ Church, Chicago, 
Wednesday, May 12th, 1875. The Council sermon was 
preached by Bishop Cummins from 2 Cor. x: 4, 5. At 
the afternoon session, the election of officers was as fol- 
lows: Bishop Cummins, Presiding Bishop; Herbert B. 
Turner, Secretary; James L. Morgan, Treasurer. 

A report was received from the Committee on Publica- 
tion of the Prayer Book, and duly accepted. The report 
of the Standing Committee gave a list of fourteen minis- 
ters received, four candidates for orders, and the addition 
of seven churches. Bishop Cheney then read his report 
as Missionary Bishop of the West, stating that on January 
4th, 1874, forty-six persons were confirmed in Christ 
Church, Chicago, and giving equallv encouraging ac- 
counts of the work in other parts of the West. Seven 
ministers and two Bishops were appointed to outline the 
boundaries of the Missionarv Jurisdictions: also, on mo- 
tion of Rev. W. T. Sabine, a committee of three was 
appointed to prepare a statement of the points of dif- 
ference. 

A document was read from the Free Church of England 



General Councils and History, 1875-1880. 163 



which resulted in the adoption by both Churches of the 
Articles of Federative Union, given in full in Chapter 
XVIII, and by the former Church revoked June 28th, 
1881. 

The report of the Presiding Bishop was very encourag- 
ing regarding new churches, both in the United States 
and Canada. 

On motion, a committee, consisting of Hon. D. J. 
Hughes, Messrs. Wessel, Scharff and Albert Crane, was 
appointed on the "permanent support of the general and 
missionary objects of this Church, and the supply of the 
Sustentation Fund." 

The Articles of the Eeformed Episcopal Church were 
then acted upon and adopted as they now stand. 

The Council proceeded to the election of a Missionary 
Bishop, Eev. William E. Nicholson, I). D., being elected, 
by a vote of 22 out of 35 for the clergy, and 23 out of 29 
for the laity. 

Eev. Benjamin Johnson was appointed as an evangelist 
for the South. The Council also accepted the gift of Mr. 
Gurdon S. Hubbard of thirty acres of land near Chicago, 
for the purpose of erecting a theological seminary thereon 
within the following five years. 

Two other Missionary Bishops were elected at this 
Council — the Eev. Edward Cridge, and the Eev. James A. 
Latane, the latter declining the election. 

We quote here a resolution adopted at this Third 
Council : 

"Whereas, In answer to many prayers, it graciously 
pleased the Great Head of the Church to restore to us 
'the old paths/ and the simple faith and practice of our 
fathers, bv the organization of a Eeformed Episcopal 
Church; therefore, 



164 History of the Reformed Episcopal Church. 



"Resolved, That this Council recommend that Decem- 
ber 2d be observed in all our congregations as a day of 
special thanksgiving to the Lord Jesus Christ for this 
great blessing; and that we give expression to our grati- 
tude on these anniversary occasions by renewed self- 
consecration of ourselves to Him and His service/' 

These seem to be the main features of importance taken 
up in the Third General Council. 

In 1874, several colored churches of the Protestant 
Episcopal Communion applied for admission into our de- 
nomination, and on Xovember 18th, 1875, Bishop Cum- 
mins went to visit among them. At the Council of 1875, 
Rev. Benjamin Johnson was appointed their evangelist, 
and the work finally came under the supervision of Bishop 
Stevens, who has since then labored so faithfully among 
this people. 

In June, 1875, Eev. Samuel Fallows, D. D., President 
of Illinois Wesleyan University, Bloomington, 111., was 
received into our ministry from the Methodist Episcopal 
Church, and became the Rector of St. Paul's Church, 
Chicago. In September, a Protestant Episcopal Church 
in Chillicothe, 111., unanimously voted to enter the Re- 
formed Episcopal Church. 

In the end of this year, the Second Reformed Episcopal 
Church, Xew York City, was organized, with about 100 
members, the Rev. George Howell, Rector. 

In January, 1876, The Appeal published the fact that 
the Rev. Wm. R. Xicholson, D. D., had accepted his elec- 
tion to the Bishopric, and the consecration took place 
on February 24th, the service being conducted by Bishop 
Cummins, assisted by Bishop Cheney, Bishop Simpson, 
and Rev. Dr. Hatfield, of the Methodist Episcopal Church, 
and others. 



General Councils and History, 1875-1880. 165 

In 1876, a work was inaugurated in Miller's, Essex Co., 
Va., where at the present time the Rev. Joseph Lewis is 
laboring. On March 12th, the new Church of the Re- 
deemer, Baltimore, Md., was dedicated by Bishop Cum- 
mins. Two parishes were formed in May of this year, 
one in Cumberland, Md., the Rev. J. K. Dunn, Rector, 
and one in Digby, N. S. 

In April. 1876, the Synod of Chicago was organized. 

In the month of June, 1876, occurred the death of 
Bishop Cummins, after a brief illness. An account of 
his life is given in another chapter. His last words re- 
garding the Church he loved and for which he had worked 
so devotedly, were: "I would have been glad to have 
worked longer for the dear Church, but God knows best/' 
His message to the Church was: "Tell them to go forward 
and do a grand work;" and then the last testimony of 
the waiting saint, as he passed from earth to heaven, was, 
"Jesus! Precious Saviour!" The funeral services were 
held in the Church of the Redeemer, Baltimore, con- 
ducted by Bishops Cheney and Nicholson, Rev. Mr. Wash- 
burn, Rev. Mr. Postlethwaite, and others. His grave lies 
in Loudon Park Cemetery. 

(Since the beginning of the work upon this history, 
in the month of April, 1900, the wife of our 
founder, Alexandrine Macomb Cummins, has gone to join 
her beloved husband. In all the years of our history, 
she was a most faithful advocate of the Reformed Epis- 
copal Church.) 

It was with saddened hearts that the representatives 
of the Reformed Episcopal Church gathered in Emmanuel 
Church, Ottawa, Canada, in July, 1876. In her early 
infancy, as it were, the Church was bereft of her earthly 
guide. Perhaps it was that she might rely the more upon 



166 History of the Reformed Episcopal Church. 



the Lord, whose Church it was, and who had most surely 
been with His people from the beginning. The Council 
sermon on the "Priesthood of the Church of God," 1 
Peter ii: 5, was preached by Bishop W. E. Nicholson. 
Bishop Charles Edward Cheney was elected Presiding 
Bishop; Rev. 1L B. Smith, Secretary. On motion, a 
committee, consisting of Bishops Cheney and Nicholson, 
Rev. W. T. Sabine, Judge Hughes of Ontario, and General 

C. P. Buckingham of Illinois, was appointed to draw up 
resolutions regarding the death of Bishop Cummins. 

The committee appointed at the previous Council to 
frame a statement setting forth the points of difference 
between our Church and the Protestant Episcopal Church, 
reported, giving the statement as we have it to-day. 

On the third day of the Council, July 14th, a communi- 
cation was read from the Free Church of England, enclos- 
ing its Declaration of Principles and a Declaration 
explanatory of its Constitution, adopted at a Convocation 
in England, in June, 1876. This was referred to the 
Committee on Constitution and Canons. 

One Missionary Bishop was elected, the Rev. Samuel 
Fallows, D. D., who received 30 out of 34 clerical, and 
31 cut of 34 lay votes. The Rev. Dr. Fallows, together 
with the Rev. Edward Cridge, B. A. (elected at the Coun- 
cil of 1875), were consecrated in Emmanuel Church, Ot- 
tawa. July 17th, by Bishop Charles Edward Cheney, 

D. D., assisted by Bishop Wm. R. Nicholson, and others. 
The following resolutions in regard to Bishop Cummins 

were adopted: 

"Whebeas, In the Providence of God, the Senior 
Bishop of this Church has been called from his earthly 
labors to receive his reward in heaven, it is right and 
becoming that this General Council should express its 



General Councils and History, 1875-1880. 167 



high appreciation of the magnitude and effectiveness of 
his work in behalf of this Church, and of the great loss 
it has sustained in his death; therefore, 

"Resolved, That we recognize in Bishop Cummins a 
true Gospel Reformer, raised up of God for the great and 
needed work which he performed, and owned of Him in 
the wonderful blessing conferred upon his labors and 
sacrifices. 

"Resolved, That to the indomitable courage, faithful- 
ness to high purpose, whole-hearted devotion to the cause 
of truth, and the abiding faith in God and His Word, of 
the late Bishop Cummins, we owe, under God, the present 
existence of our beloved Reformed Episcopal Church. 

"Resolved, That, in the sweetness of his character, his 
great humility, his Christ-like meekness and gentleness, 
his untiring patience, his purity of life and integrity of 
purpose, Bishop Cummins has left to the Church and to 
the world a bright example, of which the memory should 
be preserved and cherished as a sacred treasure. 

"Resolved. That, while we lament the loss of one whose 
personal and official relations to this Church have been 
so completely interwoven with its very existence, as well 
as its prosperity, and we cannot yet see how the wound 
that his loss has made can be healed, we will yet adopt the 
exhortation of his dying moments, even as the ancient 
people of God obeyed the Divine command, 'Go forward/ 
believing that He who divided the waters then will make 
a way for us through the sea of our troubles, and lead 
us to the full completion of the great work before us. 

"Resolved, That a copy of these resolutions be presented 
to the family of Bishop Cummins, together with the assu- 
rance of the heartfelt sympathy of the members of this 
Council with them in their great affliction." 



168 History of the lie formed Episcopal Church. 

A memorial service was held on Saturday evening, July 
15th, in Emmanuel Church, conducted by Bishops 
Cheney and Nicholson, Eevs. Mason Gallagher, H. M. 
Collisson, Charles H. Tucker, with addresses by various 
members of the Council. 

At this Council, some further action was taken on the 
Constitution and Canons. 

On October 10th, 1870, the corner-stone of the First 
Reformed Episcopal Church, New York City, was laid. In 
these exercises, Bishop Nicholson and others participated. 
On the following day, Bishop Nicholson assisted in laying 
the corner-stone of Emmanuel Church, Newark, N. J. 

In 1877, Mr. Edward Martin, of New York State, 
offered 160 acres of land outside of Chicago, in connec- 
tion with the University of the West, on which to erect 
a Theological Seminary. 

The Fifth General Council of the Eeformed Episcopal 
Church opened its sessions in the chapel of the Second 
Church, Philadelphia, May 9th, 1877. The sermon was 
preached by the Kev. Mason Gallagher, on Jer. vi: 16. 
Bishop Samuel Fallows was elected Presiding Bishop; 
Rev. Marshall B. Smith, Secretary. 

The Committee on Doctrine and Worship presented a 
curriculum of study for theological students of this 
Church, and much of the remainder of the Council, out- 
side of the reports of the Bishops and various Committees, 
was occupied with the consideration of the Constitution 
and Canons and their amendments. 

A report was made for the Special Committee on the 
Duties and Clerical Standing of the Diaconate, by its 
Chairman, Rev. W. H. Cooper, and the following day was 
fully discussed and finally carried over to the next Council. 

The subject of the establishment of the Reformed Epis- 



General Councils and History, 1875-1880. l(5y 

copal Church in England was taken up, and a paper, 
signed by clergy and laity in England, urging the need 
for our Church there, was read, resulting in a resolution 
adopted by 54 yeas to 9 nays, "That the work of this 
Church be extended to the Kingdom of Great Britain 
and Ireland; that a Bishop of this Church be elected for 
the Kingdom of Great Britain and Ireland." 

A testimonial was presented, certifying to the fitness 
of Rev. Thomas Huband Gregg, D. D., M. D., and he was 
elected Bishop of the English branch of the Church on 
a vote of 23 out of 29 clerical, and 20 out of 27 lay votes. 
Kev. Thomas Huband Gregg, D. D., M. D., was duly 
consecrated in the First Church, New York, June 20th, 
1877, the sermon being preached by Bishop Charles Edw. 
Cheney, D. D., on Psalm lxxii: 16; Bishop Fallows being 
assisted by Bishops Cheney and Nicholson and several 
other members of the Council. 

On Sunday, October 21st, 1877, the beautiful edifice 
of the Second, now St. Paul's Church, Philadelphia, was 
opened, the property then being valued at $175,000. 

On January 2d, 1878, the Church of the Covenant, 
Philadelphia, was organized, with some 64 members, and 
a call was given to their former Pastor, the Rev. William 
Newton, just resigned from the Protestant Episcopal 
Church of the Nativity, Philadelphia. 

The Sixth Council was held in Emmanuel Church, 
Newark, N. J., May 8th, 1878. The sermon was preached 
by the Rev. Marshall B. Smith, on 1 Peter ii: 5. Bishop 
Fallows was re-elected Presiding Bishop. 

A communication, signed by the Bishops and clergy of 
the Reformed Episcopal Church in Great Britain, 
was read, requesting permission to form an English 
Synod, and to revise the Prayer Book, in order 



170 History of the Reformed Episcopal Church. 

to adapt it to the needs of that branch of the Church. 
This request was granted by act of the Council, and three 
Commissioners were appointed to confer with three Eng- 
lish Commissioners as to the changes necessary — these 
were Bishop Fallows, Hon. Stewart L. Woodford, and 
Mr. H. B. Turner. 

At the General Council of 1877, a resolution had been 
offered by Mr. George May, of Ontario, "That the Com- 
mittee on Doctrine and Worship be directed to take into 
consideration the formulating of a Catechism for the use 
of Sunday schools in connection with the Reformed Epis- 
copal Church, at as early a date as possible." 

At the same Council, "on motion of Rev. Mason Gal- 
lagher, it was resolved that the Catechism of King 
Edward VI be referred to the Committee on Doctrine and 
Worship, to consider the propriety of publishing it for 
the benefit of members of our communion." 

At the Council of 1878, this Committee reported, 
through its Chairman, Bishop W r . R. Nicholson, D. D., 
that they did not favor the publication of the Catechism 
of Edward VI, owing to its length and obsolete style, and 
that under instructions of the last Council they had pre- 
pared a Catechism, which was ready for the perusal of 
the present Council. It was resolved that this Catechism 
be printed in pamphlet form, to be acted upon at the next 
Council, but with no official sanction during the interim. 

At the Council of 1879, "it was moved by the Rev. J. 
D. Wilson that the Catechism presented by the Committee 
on Doctrine and Worship, together with the Catechism 
in the Book of Common Prayer, published by the Revision 
Society, under the presidency of Lord Ebury, be referred 
to the Bishops, with instruction to report to this Council. 
Motion prevailed." 



General Councils and History, 1875-1880. 171 

At the Council of 1881, the Special Committee on Cate- 
chisms recommended that the Catechism presented at the 
Council of 1878, "and the one submitted by Bishop Fal- 
lows, be both permitted for present use in this Church; 
and that any others, now or hereafter to be suggested, be 
referred to the Committee on Doctrine and Worship for 
consideration and report at the next Council/' 

In October, 1878, Bishop Fallows visited Bermuda and 
assisted in the opening of the new church there. In 
November, the Church of the Atonement, Brooklyn, 
N". Y., laid its corner-stone, and the basement was used 
the following Christmas day. 

On November 10th, 1878, the opening services of the 
Bishop Cummins Memorial Church, Baltimore, Md., were 
held, and in the same month a new parish was organized 
in Cincinnati, Ohio. 

It might be of interest to note here that the Rev. Dr. 
Posthlewaite, at one time rector of the Cummins Memorial 
Church, Baltimore, was afterward Chaplain at West Point 
Academy, N. Y. For a while he used our Prayer Book 
there, and was ever a staunch advocate of the Reformed 
Episcopal Church at that important institution. At one 
time an effort was made to remove him, but President 
Arthur, on being informed of his high testimonials from 
Bishop Potter and others, refused to take him from his 
post. 

On December 16th, 1878, the Chapel of the Reconcilia- 
tion, Philadelphia, accommodating some 250 persons, was 
consecrated. This parish has within a few years com- 
pleted its church proper, and under its much-loved Rec- 
tor, Rev. F. H. Reynolds, is doing a good work in that 
section of the city. 

During this year, the Presiding Bishop received a 



172 History of the Reformed Episcopal Church. 

communication from Bishop Gregg, of England, request- 
ing letters dimissory, but this request was not granted. 
Before this decision had been made, however, Bishop 
Gregg seceded from our Church, and formed a small body 
called the Reformed Church of England. Bishop John 
Sugden was then recognized by the General Council as 
head of the English branch. As recommended by the 
Council, overtures of peace were made to the seceding 
party by Bishop Sugden, representing the English 
Church, but these were declined. 

The death of Mr. Thomas H. Powers, without provision 
in his will for some outstanding loans to various churches, 
among others the Bishop Cummins Memorial Church, 
Baltimore, plunged that parish into a most trying posi- 
tion, rendering the raising of some $5000 an imperative 
necessity, in order to save the building. This calamity 
was really the chief cause of the disbanding of a number 
of parishes in Florida and other sections of the country. 

The seventh General Council convened in Christ 
Church, Chicago, May 28th, 1879. The sermon was 
preached by the Eev. Joseph D. Wilson, of Peoria, 111., on 
1 Timothy iii: 15, "The Church the Witness to the Super- 
natural Life." Bishop Nicholson was elected Presiding 
Bishop; the Rev. Edward Wilson, D. D., Secretary. 

The General Committee reported that during the year 
the advisability of a Publication Society was discussed by 
it, among other matters, and a committee was appointed 
to consider the subject. 

The question of the apparent danger of a separation in 
the English Church under Bishop Gregg had, during the 
year, caused more or less anxiety, and the matters were 
brought before the Council for action. The report of the 
American Commissioners appointed at the previous Coun- 



General Councils and History, 1875-1880. 173 



cil to confer with those of England was submitted. They 
recommended a system of "territorial Episcopal Jurisdic- 
tions, with power to the congregations in each to organize 
themselves into Synods," the same to be represented at 
the General Councils of the Church, together with "cer- 
tain changes in the organic law of the Church, which in 
their judgment and in that of their English brethren are 
necessary or desirable to secure to the congregations in 
each country their own more immediate self-government." 

The General Council, on going into the Committee of 
the Whole in its afternoon session of the third day, re- 
ported the unanimous adoption of the following resolu- 
tions: 

"That the Committee, when it rises, do report the 
following resolutions to the Council: 

"Resolved, That this Council approve of the action of 
the late Presiding Bishop and General Committee with 
regard to the withholding letters dimissory from Bishop 
Gregg, in the circumstances in which they were placed. 

"That with the unhappy differences existing amongst 
our brethren in England, and in view of the fact that this 
Church recognizes no Church but the Universal Church 
of Christ, and this as one of its branches; that it is a 
fundamental principle upon which the Reformed Epis- 
copal Church has stood from its inception; that we recog- 
nize no national or mere sectional boundaries. We re- 
commend our brethren in England, in the spirit of the 
Gospel and on the canon of love to Gocl and love to man, 
the glory of Christ and the good of His flock, to meet 
together in General Synod and retrace lost steps. 

"That all correspondence be mutually surrendered for 
destruction, bearing on the subjects of the existing dif- 
ferences. 



1 ] 4 History of the Reformed Episcopal Church. 

"That the said Synod be presided over by electing a 
temporary presiding officer. 

"That the brethren do then choose a Bishop to preside 
over their deliberations, and proceed to organize their 
Synod, and declare abrogated all Canons, Kules and 
Regulations which are plainly inconsistent with the 
foundation principles of this Church, and to the substi- 
tuting therefor such others as, in the wisdom of the 
assembled brethren, may be determined on as consti- 
tutional. 

"That a copy of these resolutions be forwarded to 
Bishops Gregg and Sugden, with the earnest request that 
they mutually act upon them, and calling upon the clergy 
and lay delegates of the several congregations they repre- 
sent, for the purpose of effecting the proposed com- 
j)romise." 

These resolutions, offered by Bishop Cheney and 
amended by Col. Bennett, were unanimously confirmed 
by the Council. 

The election of Rev. A. S. Richardson by the English 
Synod to the office of Bishop was also confirmed by the 
Council, and he was elected on a vote of 52 yeas to 25 
nays. 

The Rev. James A. Latane, D. D., was elected to the 
office of Bishop for the General Missionary Jurisdiction 
of the South, and Rev. P. F. Stevens, D. d!, as Bishop of 
the Special Missionary Jurisdiction of the South; and 
on June 22d, these three clergymen were duly consecrated 
in the Second Reformed Episcopal Church, Philadelphia. 

A petition was received at this Council from the colored 
brethren of the South, requesting permission to organize 
as the Special Missionary Jurisdiction of Charleston and 
Vicinity," under the direction of the Presiding Bishop. 



General Councils and History, 1875-1880. 175 



In this same month (June, 1879), a letter was received 
from the Rev. B. B. Ussher, M.D., requesting the removal 
of his name from our clergy list, as he intended joining 
the party under Bishop Gregg. In the end of this month, 
a movement was made in Canada for the organization of 
a Synod there, and Bishop Latane was assigned to the 
oversight of the churches. 

In 1879, Bishop Tallows again assumed charge of St. 
Paul's Church, Chicago. 

On May 27th, 1880, at the request of the General Com- 
mittee, the name of Bishop Gregg was erased from the 
clergy list of the Reformed Episcopal Church. 

This practically covers the main points of our history 
from 1875 to 1880. A record of blessing, even while 
checkered by the cloud of dissension in our English 
branch, yet perhaps this was to teach us as a denomina- 
tion the lesson that we should more fully rely on the arm 
of God. This was a lesson brought still nearer to our 
hearts in the death of our founder in these the early years 
of our work, but God knew best, and perhaps it was that 
we might be brought to seek a closer union with Him and 
that we might be more than ever before a Church filled 
with His Holy Spirit. 



Chapter XIV. 



General Councils and History. 1880-188-5. 

In March, 1880, several members of the (Evangelical) 
Protestant Episcopal Church in Scranton, Pa., made over- 
tures toward starting a Reformed Episcopal Church in 
that city, and during the year the new church strength- 
ened in such a degree as to he able to call the Rev. G. 
Albert Redles to the pastorate. 

During the years 1879-80, the trials of our Church in 
Canada were severe. The secession of Bishop Gregg and 
those who followed him was a serious strain upon the 
loyal members who held to the Church. 

Jxl 1881, Bishop William R. Nicholson, D. D., was 
unanimously chosen Bishop of the New York and Phila- 
delphia Synod, and request was made to the General 
Council to confirm this nomination. 

In 1880, Bishop Latane assumed the rectorship of the 
Bishop Cummins Memorial Church, Baltimore, Md. The 
church in Louisville, once so strong, during this period 
had disbanded, and the struggling parish in Jacksonville, 
Florida, had also suspended services. Some of these 
unhappy events in our churches in the South were caused 
by the death of Mr. Thomas H. Powers and the financial 
difficulties in suddenly being called upon to pay to his 
estate advances made by him. Through a generous gift 
of $12,000 from Mrs. Thomas H. Powers, to the Bishop 
Cummins Memorial Church, it was saved from whit 
promised to be a total loss to the Reformed Episcopal 
denomination. 



General Councils and History, 1880-1885. 177 

During the year 1880, the work in Chillicothe, Illinois, 
which, owing somewhat to the infirmities of age of the 
former pastor, the Eev. Jesse P. Davis, had been sus- 
pended, was revived and the church was once more thrown 
open to the community. 

The congregation in Minneapolis had been enabled to 
erect its own building and during these years gave great 
promise of success, rather more than that inaugurated in 
Indianapolis, although in the latter case the discourage- 
ments were through no lack of loyalty on the part of its 
members, but from other hindering circumstances. Dur- 
ing this time, also, Christ Church, Chicago, had a continued 
season of prosperity and blessing, even such as it enjoys 
to-day, and St. Paul's Church, Chicago, through the able 
and consecrated efforts of pastor and people, was gradu- 
ally freeing itself from the heavy debt entanglements 
which at one time threatened its very existence. 

The eighth General Council was held in the First 
Church, New York, from May 25th-30th, 1881. The 
sermon was preached by Bishop James A. Latane, D. D., 
from Zech. iv: 8. 

Bishop William B. Nicholson, D. D., was re-elected 
Presiding Bishop, and Mr. Charles D. Kellogg was elected 
Secretary of the Council. 

At this Council, the Missionary Jurisdictions of St. 
John, N". B., and Ottawa, were merged into the Synod of 
Canada, and the Missionary Jurisdiction of the East and 
Central Missionary Jurisdiction into the New York and 
Philadelphia Synod. Also, Canon VIII, Section 2, of 
the Constitution, was amended to read as follows: "In 
the fifth line of said section, after the word Consecrated,' 
be inserted in parenthesis (save and except in the case 
of elections and consecrations to the Episcopate, in the 



178 History of the Reformed Episcopal Church. 

Synod of Great Britain and Ireland). " This to cover 
the consecration of Bishop Hubert Bower by Bishops 
Sugden and Eichardson at St. Saviour's Church, Little- 
hampton, England. August 19th, 1879. 

At this Council, the following statistics were given, 
which compare favorably with those of 1900, and may be 
of interest as showing the growth up to this time. This 
is correct as far as the reports had then been received 
from parishes: Present number communicants. 5916; 
offerings for parochial benevolences and missionary pur- 
poses, $194,524: Sunday School scholars. 8066: Sunday 
School teachers, 736; baptisms, 1033: confirmations, 761. 

•'"'Present value church property, exclusive of encum- 
brances, and of the lands given by Mr. Martin to the 
University of the West, is reported as $665,050." 

On October 4th, 1881, the Rev. H. S. Hoffman, a Pres- 
byter of the Moravian Church, was examined for admis- 
sion into the ministry of the Refonned Episcopal Church, 
and on the following Sunday the congregation of which 
Dr. Hoffman was pastor, composed of some two or three 
hundred communicants and a Sunday school of over five 
hundred, was publicly received into our communion. 

In September. 1882, occurred the death of the Rev. 
Marshall B. Smith. D. P.. who had previously been dis- 
missed from the Reformed Episcopal Church, by letter, 
to the Refonned Church in America, but whose naiue 
Mas very closely associated with the early history of our 
Church, especially for his valued aid in the perfecting of 
our Prayer Book and in other interests of our denomina- 
tion. 

In June, 1881. the Tyng Mission, Chicago, entered 
into more commodious quarters. This was a mission 
Sunday school established years before, when Christ 



General Councils and History, 1880-1885. 



179 



Church was yet in the Protestant Episcopal fold. The 
mission became so over-crowded that, through the gener- 
ous efforts of two laymen, a lot was given, with a com- 
modious brick structure and all things necessary for pro- 
moting the work. 

In 1881, an application was received from the Protes- 
tant Episcopal congregation of Emmanuel Church, Bay 
City, Mich., and the same was duly admitted into the 
Reformed Episcopal Church. Also, in May, 1883, the 
Rev. George B. Allen and his congregation in Petaluma, 
CaL, were received into the Church, and services were 
begun in Milwaukee, Wis. 

In October, 1880, a circular letter was sent to every 
Canadian parish, endeavoring to make the various 
churches ignore the organization of the Synod of Canada, 
advocating the adoption of a revised Prayer Book, and 
the organization of another Synod, with its own bishop. 
This was signed by Rev. B. B. Ussher, Bishop-elect. A 
circular was at once sent out by Bishop Wilson, protesting 
against this circular and recommending that each parish 
assemble and pass such resolutions as would condemn any 
withdrawal of this sort. 

Three years later, a further advance was made by the 
"Reformed Church of England Synod" (the secession 
under Bishop Gregg), on the following basis: "Separation 
from the General Council of the Reformed Episcopal 
Church; an independent Church in Canada; the Prayer 
Book and Canons revised by them; the adoption of Epis- 
copal robes and the surplice at the liturgical service; the 
re-ordination of all clergymen, save those from the Church 
of England." These overtures were declined by the 
Bishop of Canada, as being contrary to the principles of 
the Reformed Episcopal Church. 



ISO History of the Reformed Episcopal Church. 



The ninth General Council was held in Baltimore in 
the Bishop Cummins Memorial Church, in May, 1883. 
The Council sermon was preached by Eev. Dr. Howard- 
Smith, from 2 Timothy iii: 16, 17, on "Divine Inspira- 
tion." Bishop J. A. Latane, D. D., was elected as Presid- 
ing Bishop, and Mr. Charles D. Kellogg, Secretary. 

The report of the committee appointed to consider the 
Martin School of Theology was read, recommending that 
$20,000 be raised by the Church for that purpose, and 
under those conditions that the generous offer of Mr. 
Martin of 160 acres of land near Chicago be accepted. 
Appeals for subscriptions were then made, and $10,000 
was subscribed; also one of the subscriptions of $1000 was 
to be increased to $10,000, provided $5000 be raised in 
the Synod of Chicago, and $5000 more elsewhere. 

At this Council, a communication was presented by 
the General Synod of Great Britain, asking for a separate 
existence, such as exists between the Established Church 
and the Protestant Episcopal Church of America, dele- 
gates being sent from each body to the sessions of the 
Councils of the other. This appeal was duly granted. 

A report of the steady growth of the Church was given, 
the communicant list of this year (1883) being 7481, as 
compared with 3549 in 1876. 

The report of the committee on the Martin College of 
Theology recommended that a Board of Eegents, consist- 
ing of the Bishops in America and one clergyman and 
one layman of each Synod and Jurisdiction, "and of one 
clergyman and one layman additional from each Synod 
and Missionary Jurisdiction for every six clergvmen and 
parishes in it," be appointed, and that when Mr. Martin 
was prepared to convey the property, and the $20,000 
had been raised, that the Board be incorporated. It was. 



General Councils and History, 1880-1885. 181 

however, later decided to be inexpedient to accept Mr. 
Martin's offer, with its attendant provisions. 

On October 8th, 1883, the corner-stone of the new 
edifice of St. John's Church, Chicago, was laid by Bishop 
Cheney. This church was occupied March 30th, 1884. 
On the 4th of November of this year, Grace Church, 
Chicago, was opened. The building of Christ Church, 
Chicago, having been renovated at an expense of $25,000, 
was ready for use on the tenth anniversary of the Reformed 
Episcopal Church, December 2d, 1883. In 1884, in the 
vestry of Christ Church, Chicago, was held a meeting of 
various clergymen of our Church, with the view of giving 
theological instruction to students until such time as a 
seminary was established, the burden being assumed by 
those present. 

Thus closes a little over ten years of history, a record of 
prosperity even amid some discouragements and disadvan- 
tages — a Church for which to give thanks, enabling those 
bearing the burdens and responsibilities to engrave on 
their banners, "If God be for us, who can be against us?" 



Chapter XV. 



General Councils and History, 1885-1890. 

In chronicling the history of our Church year by year, 
it has been the endeavor to include all the more promi- 
nent events clustering around each five year period, in 
order that a connecting link may be established of un- 
broken history. 

In 1885, a faithful band of Eeformed Episcopalians in 
Maplewood, Chicago, inaugurated a work, with the Rev. 
R. H. Burke in temporary charge. 

During the years intervening between the Councils of 
1883 and 1885, the Publication Society of the Reformed 
Episcopal Church was organized in Philadelphia, by a few 
devoted friends of the Church, for the purpose of placing 
on sale the various tracts and publications of our Church. 

The Tenth General Council convened in Christ Church, 
Peoria, on Wednesday, May 27th, 1885, the Council ser- 
mon being preached by the Rev. Dr. Cooper, of Chicago, 
from 1 Timothy iii: 15. Bishop James A. Latane, D. D., 
was re-elected Presiding Bishop; Mr. C. D. Kellogg, 
Secretary. At this Council, Bishop Wilson asked for a 
suspension of his arduous duties as Bishop of Canada for 
two years, owing to extremely feeble health. 

It was resolved that the Mission Station of Cawnpore, 
India, be taken up as the field of labor for foreign work, 
through the channel of the Woman's Union Missionary 
Society. 

At this Council, the generous offer of Mr. Edward 
Martin to give a certain amount of land for a theological 



General Councils and History, 1885-1890. 183 

seminary, under the name of the University of the West, 
was declined, it seeming inexpedient, on account of the 
conditions laid down by Mr. Martin, to undertake the 
enterprise. 

On March 6th, 1896, a proposal was made by a friend 
of the Church, well known throughout its bounds as a 
most generous and consecrated giver, Miss H. S. Benson, 
of Philadelphia, to give $200,000 for a Theological Semi- 
nary, and a church and chapel in West Philadelphia. 
This offer was most gratefully accepted and the work of 
erection was begun, the corner-stone being laid for the 
church September 19th, and that for the Seminary on the 
21st, by Bishop J. A. Latane, D. D., Presiding Bishop. 

In June, 1886, Miss Eberle, a member of the Second 
Church, Philadelphia, was sent out as one of our mission- 
aries to the foreign field, through the Woman's Foreign 
Missionary Society, and she was assigned to the station 
at Cawnpore, India. 

February 20th, 1887, the new chapel in connection 
with Christ Memorial Church was consecrated. 

In February, 1886, St. Paul's Church, and its chapel, 
in Chicago, were erected and officially opened on October 
28th of that year. In December, the church building 
was damaged by fire, but the faithful congregation wor- 
shipped once more in the chapel, until repairs could be 
made, using the church again on January 30th, 1887. 

The Eleventh General Council was held in the Second 
Church, Philadelphia, May 25th, 1887. The Council 
sermon was preached by the Eev. James M. Gray, of Bos- 
ton, Mass., on "The Evangelistic Mission of the Church," 
Luke xix: 10, and John xx: 21. Bishop Charles Edward 
Cheney, D. D., was elected Presiding Bishop, and Mr. 
Charles D. Kellogg was re-electecl Secretary. 



184 History of the Reformed Episcopal Church. 

Rev. H. S. Hoffman, D. D., presented a statement on 
behalf oi' himself and Mr. Charles M. Morton, as Trustees 
of the new Theological Seminary and buildings in West 
Philadelphia. These Trustees had received at the hands 
of the generous donor of the Seminary $60,000 for the 
purchase of land, and $150,000 on the erection of the 
building. This property the trustees were empowered 
to transfer to a board of trustees composed of nine per- 
sons, to be appointed by the General Council. Also, the 
sum of $50,000 was given as an endowment and for use 
in payment of necessary assessments upon Seminary and 
church. The parish was to be known as Christ Memorial 
Church; the Rev. H. S. Hoffman, D. D., and Mr. Charles 
M. Morton, to be of the nine trustees during their life- 
time. This munificent gift was unanimously accepted 
under the conditions named, and the amounts previously 
gathered for the Martin School of Theology were trans- 
ferred to form an endowment for the Seminary. 

The Council also acknowledged the gift from Mrs. 
Thomas H. Powers of the full title to the lot and church 
thereon of the Third Church, Germantown, the property 
being valued at $15,000. 

On Thursday, September 30th, 1887, our School of the 
Prophets was duly opened with appropriate services, and 
on Sunday, November 25th, 1888, the beautiful Seminary 
Church, Christ Memorial, was consecrated. 

In February, 1889, a church was organised in Kansas 
City, and services were commenced in a hall. During 
this year, also, the newly-organized Church of the Epiph- 
any, Cleveland, Ohio, with its Rector, the Rev. B. T. 
Noakes, were received into our communion. 

In 1889, the First Church, Boston, Mass., established a 
mission in Cambridge, under the pastoral charge of the 



General Councils and History, 1885-1890. 185 

Eev. G. Milton Gardner. Later, upon Mr. Gardner's 
leaving for China, Kev. Charles H. Tucker assumed the 
pastorate. For a few years this seemed a work of great 
promise, but after entering its own church building, 
various circumstances arose to deplete the congregation, 
and the work once so hopeful was finally abandoned. 

June 10th, 1888, St. Mark's Church, St. Paul, Minn., 
was duly admitted to the Western Synod, under the lead- 
ership of the Eev. H. F. Butler. 

In 1888, a further move was made toward uniting the 
Synod of Canada and the seceding body under the leader- 
ship of Bishop Ussher, to be known as the Eeformed 
Church of England. At a meeting of the Eeformed Epis- 
copal Synod at Ottawa, May 3d, 1888, a committee, com- 
posed of two from each Synod, met and agreed upon a 
form of union substantially as follows: 

"That a basis of union having been agreed upon be- 
tween the First Synod in the Dominion of Canada of the 
Eeformed Episcopal Church, and the Synod of the Ee- 
formed English Church, otherwise known as the Ee- 
formed Church of England in Canada and Newfoundland, 
the basis of such union shall be a standard Prayer Book, 
which will be that of the Church of England, revised, 
but without either its Eomanism or its width of expres- 
sion, which opens the door to the toleration of Eomish 
practices and tendencies. 

"That the connection with the General Council of the 
Eeformed Episcopal Church shall be maintained, inas- 
much as self-government in local matters is virtually 
guaranteed. 

"That all ministers at present enrolled and in good 
standing in the Eeformed Episcopal Church, otherwise 
known as the Eeformed Church of England, shall be 
recognized by the uniting bodies/' 



186 History of the Reformed Episcopal Church. 



11 was requested that Bishop Stevens, then in charge 
of the Keformed Episcopal Church in Canada, owing to 
the illness of Bishop Wilson, be the Bishop of the united 
Synod, Bishop Ussher resigning his jurisdiction. These 
articles of union were adopted, Bishop Ussher resigning 
and Bishop P. F. Stevens taking charge. Bishop Wilson 
was at length obliged to relinquish his work in Canada, ow- 
ing to his continued ill health. A special meeting of the 
Synod was called, and a Constitution was adopted, Bishop 
Fallows being unanimously elected as Bishop of the re- 
united Synod. 

The Twelfth General Council was held in the First 
Church, Boston, Mass., on May 2 2d, 1889, the Council 
sermon being preached by Bishop P. F. Stevens, D. D., 
on "Church Unity," Gal. ii: 9. 

Bishop Samuel Fallows, D. D., was chosen as Presiding 
Bishop; Mr. Chas. D. Kellogg being re-elected Secretary. 

At this Council, a deed poll was presented and read, 
transferring to the Trustees of the Special Church Ex- 
tension Trust an annuity of $10,000, for the purposes of 
the Church. This munificent gift was unanimously 
accepted. The deed was given by the same generous 
hand which gave the Seminary and who has so liberally 
given of her means in other directions for the Lord's work 
in this branch of His Zion. 

The first report of the Trustees of the Theological 
Seminary was given at this Council, showing the Semi- 
nary to be without encumbrance or debt, holding a prop- 
erty worth $250,000, the deed to which was presented to 
the Council. 

At this session of the Council, Eev. P. X. Eldridge, 
now Bishop of the Eeformed Episcopal Church in Eng- 
land, was present and gave a brief report of the work in 
that country. 




St. Paul's Ohukch, Philadelphia, Pa. 



General Councils and History, 1885-1890. 



187 



At this Council, on May 24th, 1889, the Woman's 
Foreign Missionary Society of our denomination was 
formed, with Mrs. William K. Nicholson as President, 
which Society placed itself under the direction of the 
General Council. From this small beginning (some 38 
responding to the call), the work has gone on to its 
present prosperous condition under God's blessing. 

During the summer of 1889, the parish of Trinity 
Church, Ashtabula, Ohio, was organized, and on October 
9th of that year the corner-stone of the church was laid. 

Thus closed the record of the eighties, and as we enter 
upon the history of the third decade of our life as a 
denomination, it surely cannot be without profound 
gratitude to the "Giver of every good and perfect gift" 
for His guidance. During the five year period just closed, 
how that guidance was manifested: a Theological Semi- 
nary, an endowment fund for weak parishes, churches 
started in new localities, and, above all, souls saved. 
"Truly, God is good to Israel!" 



Chapter XVI. 



General Councils and History, 1S90-1S95. 

With a feeling of most devout thanksgiving for the 
period just closed, we enter the first half of the third 
decade of our history as a denomination. 

On Sunday, June 1st, 1890, the beautiful Church of 
the Epiphany, Cleveland, Ohio, was opened, the sermon 
in commemoration of that event being preached by Bishop 
Cheney. 

November 6th of the same year, the corner-stone of 
Trinity Church, Detroit, Mich., the gift of Mr. James 
E. Scripps, was laid. This edifice was afterwards lost 
to our Church, it being given over by its owner to the 
Protestant Episcopal denomination. On January 25th, 
another Trinity Church, that in Ashtabula, Ohio, was 
consecrated by Bishop Charles Edward Cheney, D. D. 

The following May, the corner-stone of the Church of 
the Eeconciliation, Brooklyn, N. Y., was laid by Bishop 
Nicholson, the new church being opened the following 
January. 

The Church of the Covenant, Wilmington, Del., opened 
the doors of its new edifice on October 23d, 1891, the 
event being coupled with the ordination to the Presby- 
terate of its Pastor, the Rev. Charles F. Hendricks. 

St. Luke's Church, Cambridge, Mass., was also opened 
by Bishop Nicholson on April 26th, of this year, and on 
May 18th, the corner-stone of the Frankford Parish 
Church was laid. 

The Thirteenth General Council convened May 27th, 



General Councils and History, 1890-1895. 189 

in the Church of the Epiphany, Cleveland, Ohio. The 
sermon was preached by the Rev. Wm. H. Barnes, of 
Belleville, Ont., Can., from Hebrews xi: 27. Bishop 
Samuel Fallows, D. D., was re-elected Presiding Bishop; 
Mr. Charles D. Kellogg, Secretary. At this Council, the 
certificate of election of Rev. Thomas W. Campbell, 
S. T. B., of Toronto, as Bishop of the Synod of Canada, 
was read and duly acted upon by unanimous approval, 
and on being elected by the Council the consecration took 
place in the Church of the Epiphany, May 31st, 1891, by 
Bishop Fallows, assisted by Bishops Latane and Nich- 
olson. 

The proposed edition of the Prayer Book for Canada 
was authorized at this Council, and the date of the Gen- 
eral Council was changed from the fourth Wednesday in 
May to the Wednesday following the first Sunday in June. 

During the year 1891, Bishop Latane resigned the 
rectorship of the Bishop Cummins Memorial Church, to 
accept the vacancy in the Church of the Redeemer, Balti- 
more. On the 21st of September of this year, the parish of 
Scott Memorial, Beverly, N. J., was admitted into the New 
York and Philadelphia Synod. This property was the 
gift of Miss Sarah Scott, of Beverly, a neat church build- 
ing being erected, and Miss Scott's residence being used 
as a rectory. In the Synod of Chicago during this period, 
Trinity Church, Oak Park; St. Mark's, and Emmanuel, 
Chicago, were admitted into the Synod. 

In 1892, Rev. J. S. Mobley, an Elder of the African 
Methodist Church, in Charleston, S. C, came into our 
communion, with eighty members, under the name of 
the Mt. Pisgah Reformed Episcopal Church. The work 
among the colored brethren under Bishop P. F. Stevens, 
D. D., steadily increased, the total number of communi- 
cants in 1894 being 1900. 



190 History of the Reformed Episcopal Church. 



From the years 1878 to 1900, much interest was mani- 
fested by the Church in the work in Boston and its 
vicinity, and the gradual extinction of that parish, which 
in the fall of 1900 wholly ceased to exist, has been a sad 
disappointment to the whole Church, for it means the 
cutting olf of all work in New England for the present 
at least. In the days of Bishop Cummins, a young 
Deacon of the Protestant Episcopal Church attempted 
to organize a Reformed Episcopal Church in Boston, 
under the name of St. Luke's, but the enterprise proved 
a failure. Under the Rev. Samuel Cutler, however, a 
work was inaugurated and gradually increased, until the 
Rev. Mr. Cutler, already advanced in years, felt the neces- 
sity for assistance, and the Rev. James M. Gray was called 
to the pastorate. During the years that followed came 
the prosperous period of the church's history. A build- 
ing was erected on Dartmouth Street, and the church 
grew in all lines of work, and, above all, in the bringing 
in of souls to Christ. The prospect was most encourag- 
ing. Missions were started in Cambridge (afterward a 
separate church), St. Luke's; the Church of Our Re- 
deemer. Allston; and Calvary Church, Roxburv. Most 
unfortunate circumstances seemed to attend some of these 
new branches, and they were a strain also upon the re- 
maining strength of the mother church in Boston, as 
after events proved, and at length these parishes, which 
had started out with such promising futures, were gradu- 
ally abandoned and the property sold. Rev. Dr. Gray 
was succeeded in Boston by the Revs. R. W. Peach, W. F. 
Allen and George Savary, and for a few months the Rev. 
W. V. Edwards endeavored most faithfully to revive the 
work, already dead. Through unhappy circumstances, 
the parish had languished, and the congregation had be- 



General Councils and History, 1890-1895. 191 

come depleted. It was decided to sell the property and 
remove to a hall on Huntington Avenue, but the estate 
was entangled with mortgages, and the sale, when effected, 
was to irresponsible parties, so that it came back to its 
first owners, and finally was sold, in 1900, for only a little 
over the mortgages. Meanwhile, a few faithful workers 
remained loyal, until the wrong doing of the rector pre- 
ceding Eev. Mr. Edwards plunged the poor, struggling 
parish into such a position that it survived his leaving 
but a few months and then closed its doors. The 
Trustees of the Synod, on being empowered to investigate 
the affairs of the church, found a gross misappropriation 
of funds — the last and final blot upon the record of the 
parish, and it is with pained hearts that we feel that the 
church of so many prayers, of so much earnest work, is no 
longer upon our list of parishes. A small equity re- 
mained after the sale of the church, which has been set 
aside for use should any future work in Boston be 
attempted. 

In 1893, the new and handsome church building of St. 
Luke's, Frankford, Philadelphia, was opened; also the 
Church of Our Bedeemer, Philadelphia, and on November 
19th, 1893, the new church (Trinity) in Englewood, 111., 
was opened, Bishop Cheney preaching the sermon. 

Emmanuel Church, Baltimore, Md., the Eev. Wm. T. 
Way, Eector, erected a new stone church during the year 
of 1893-94. 

In June, 1893, a deed of trust was executed by the pre- 
vious owners of the Episcopal Publication Society — Miss 
IT. S. Benson, Eev. H. S. Hoffman, and Charles M. Mor- 
ton, conveying its interest, through the Presiding Bishop, 
to the General Council. 

In this year also, St. Augustine's Church, Toronto, was 



192 History of the Reformed Episcopal Church. 



organized, with a commodious church building, accom- 
modating some six hundred people. 

On the 11th of March. 189-1, Bishop Cheney celebrated 
the thirty-fourth anniversary of his pastorate in Christ 
C hurch, Chicago. 

At Stevens'" Point, Wisconsin, services were begun m 
1893 by a small number, who, forced to leave the old 
Church, found their "desired haven" in our fold. 

The Fourteenth Annual Council of the Synod of 
Chicago was held in Christ Church, Chicago, 111., on the 
17th and 18th of October, 1894. At this Synod meeting. 
Rev. Dr. Noakes was appointed to take the oversight of 
parishes in Ohio and Michigan, visiting the parishes and 
advancing the interests of the denomination. 

During 1894, a work was started in Collingdale, Pa., 
by the Eev. H. Medley Price, then a student in the Semi- 
nary, which now, under the name of Grace Church, has a 
neat and comfortable church home of its own. 

In this year (1894\ after a division of sixteen years, 
the Reformed Episcopal Church and the Reformed 
Church of England became united under one Synod, with 
Bishop Philip X. Eldridge as Presiding Bishop, the 
Church to be thereafter known as the Reformed Episcopal 
Church, otherwise called the Reformed Church of Eng- 
land. 

During the interval between the Councils of 1891 and 
1894, there had been 380 confirmations in the Synod of 
Chicago, and three new churches opened: in the New 
York and Philadelphia Synod. 855 confirmations and two 
new parishes — two lost. The report from the churches 
in Virginia during this period was encouraging. A neat 
chapel, free of debt, in King William County, under the 
care of the Rev. Joseph Lewis, was erected. A work was 



General Councils and History, 1890-1895. 193 

also inaugurated in 1894 in San Francisco by the Eev. 
Dr. Morgan. 

The Fourteenth General Council convened in Christ 
Church, Chicago, on June 6th, 1894, having been changed 
from the third Wednesday in May. The sermon was 
preached by the Eev. Dr. Tracy, of Philadelphia, from 
Col. i: 28. Bishop Thomas W. Campbell, S. T. D., was 
elected as Presiding Bishop; Eev. Charles F. Hendricks, 
Secretary; and Mr. John Heins, Treasurer. 

At this meeting of the Council, Mrs. E. M. Bacon was 
present, and gave an interesting report of her work in 
Lalitpur, India. In 1891, the Foreign Mission Board 
had accepted Lalitpur as its mission station, also accepting 
Mrs. Bacon's offer to take charge of the work in that 
place, Mrs. Hedrick being appointed to assist her in 1892, 
and Miss Eberle in 1893. 

After some discussion at the Council, a resolution, 
offered by the Eev. D. M. Stearns, at the Thirteenth 
Council, prohibiting the reordination of Presbyters com- 
ing from Evangelical Churches, was adopted, with some 
alterations in its wording, by a vote of 45 yeas and 17 
nays, becoming Section 4, Canon II, Title I. It was also 
decided to adopt into our Prayer Book the Bishops' Ver- 
sion of the Psalter. The Council closed after a most 
helpful and harmonious session on June 11th, 1894. 



Chapter XVII. 



General Councils and History, 1895-1902. 

We have now come to the last five years of our history 
as a denomination, and to the end of its first quarter 
century. It is left for the hand of the future compiler 
of our Church records to chronicle the yet unwritten 
pages of our history. God grant that, with the wisdom 
of the half century, toward which our beloved Church is 
hastening, her mistakes may be less, her life more per- 
fectly after God's pattern, and her conversion of precious 
souls from darkness to light so countless that they may 
shine "as the stars for ever and ever." She will then 
have fulfilled her mission and hastened the time when 
the everlasting doors shall be lifted "and the King of 
glory shall come in." 

On April 27th, 1896, the beautiful edifice of Em- 
manuel Church, Newark, N. J., was opened. On the 
28th of February of this year, the Eev. B. B. Leacock, 
D. D., one of the founders of our denomination and one 
of her most earnest promotors, died in the Barbadoes, 
whither he had removed a few months previous. Bishop 
Nicholson said of him: "Under God, he was one of the 
architects of the Reformed Episcopal Church." 

During these years, there were several of our bright 
and shining lights who passed from us to shine with added 
beauty in the kingdom of our God. Col. Benjamin 
Aycrigg, Ph.D., one of the signers of the original call, 
and a valued supporter of the Church, to whom we owe 
a debt of gratitude for his carefully prepared "Memoirs 



General Councils and History, 1895-1902. 195 

of the Eeformed Episcopal Church;" also G. A. Sabine, 
M. D., who signed the call and with Col. Aycrigg was 
present at the First Council; and on July 5th, 1897, the 
Keformed Episcopal Church was again called upon to 
mourn the loss of one of her founders, early workers and 
most loyal supporters — the Eev. Mason Gallagher, D. D. 
"God's workmen pass away, but God Himself remains." 
As a minister of the "unsearchable riches of Christ," as 
a strong advocate of Evangelical principles, both with 
his pen and with his lips, Dr. Gallagher was ever staunch 
to the Truth, and his death was a great loss to the Church. 
A year later he was followed by the wife with whom he 
had labored and had so recently left, Mrs. Lucy S. 
Gallagher. 

The Fifteenth General Council convened in the First 
Church, New York, June 9th, 1897. The Council ser- 
mon was preached by the Eev. Forrest E. Dager, D. D., 
from Rev. iii: 18. Bishop Samuel Fallows, D. D., LL.D., 
was elected Presiding Bishop; Eev. C. F. Hendricks was 
re-elected Secretary, and Mr. John Heins, Treasurer. 

After the reading of sundry reports, etc., the question 
of vestments came before the body, and was most ably 
discussed. The following resolution, offered by Dr. 
Samuel Ashhurst, was then adopted: 

"Resolved, That no official dress other than the black 
academic gown shall be used by the Ministers of the 
Church in any of the services of the Church; provided, 
that in any church in which the surplice is now used, it 
may continue to be used so long as that church shall so 
elect; and provided, also, that any Bishop who now uses 
the Bishop's robes may continue to use them, within the 
limits of his jurisdiction, so long as he shall so elect." 

The vote was taken by orders, as follows: clerical vote, 



196 History of the Reformed Episcopal Church. 



26 yeas; 15 nays. Vote of lay deputies, 31 yeas; 12 nays. 
Total, 57 yeas, 27 nays. 

From the beginning of our history, the question of 
vestments had been an unsettled matter, and able opin- 
ions had been expressed on both sides. So far as any 
action having been taken on the subject, the following 
are the only records given to us: 

In the Minutes of the first meeting of the Executive 
Committee, which was then the governing body of the 
Church, held in the Y. M. C. A. Building, New York, 
on the 3d of December, 1873, is the following record for 
that date: 

"The subject of vestments was introduced and dis- 
cussed by all present, as having an important bearing on 
our relation to other Protestant Churches." 

The next reference to this matter we find recorded in 
Col. Aycrigg's Memoirs, page 255, Section 12, as follows: 

"Immediately after the organization of the Reformed 
Episcopal Church, at a meeting of the Executive Com- 
mittee (composed of all the members of all the special 
committees). Bishop Cummins proposed that we abandon 
the use of the Bishop's robes and of the surplice, and use 
only the plain black academic gown, as is usual with 
several non-Episcopal denominations. This agreed with 
the unanimous opinion of the Committee. ... I now 
speak only for myself, and say, that I found the members 
of Bishop Cheney's congregation extremely anxious that 
the dress should be the same as they had been accustomed 
to see. They claimed to be Episcopalians. They had 
refused to be driven out of the Protestant Episcopal 
Church. I vielded my preferences, regarding it then, as 
I do now. simply a matter of taste. With our thoroughly 
Protestant standards, the precise dress can have no doc- 



General Councils and History, 1895-1902. 197 



trinal signification. I believe that all the members of 
the Executive Committee agreed that it would be best 
to comply with this wish, and leave the custom that we 
desired to be gradually introduced. This question was 
subsequently fully discussed by the Sub-Committee on 
Canons, and rediscussed by the Executive Committee. 
We were unanimously of the opinion that it was best to 
leave the dress to the discretion of the minister." 

We find this subject again brought up at the meeting 
of the second General Council, held May 13th, 1874, in 
New York. 

On the 16th, the Standing Committee was called to- 
gether by Bishop Cummins in the vestry room, for the 
purpose of asking their advice upon this matter, "where- 
upon it was moved and carried that, in the judgment of 
this Committee, it is not advisable to wear the Episcopal 
robes." 

With this digression, we may return to the Fifteenth 
General Council, at which time the resolution first quoted 
was adopted. This was followed by the report of Bishop 
Nicholson, who stated that in the three years intervening 
since 1894, he had confirmed 695 persons, and reported 
the number of parishes in the Synod as 23, which, with 
one or two exceptions, were doing well. In Canada, the 
number confirmed during the same period was reported 
as 82, with one new church opened. 

The report from the Southern Jurisdiction, under 
Bishop Latane, was, with one exception, more encourag- 
ing than in previous years, 76 persons having been con- 
firmed, one church consecrated and one opened. 

Under Bishop Stevens, there had been 249 confirma- 
tions. Beside the regular parishes, a parochial school 
in Charleston had an average attendance of 60, with a free 



198 History of Ihe Reformed Episcopal Church. 

reading room, containing a library of some 300 volumes. 

In the West, under Bishop Cheney, despite the great 
financial depression at this time, there were 417 confirma- 
tions during the same period; and in the Northwest and 
"West, Bishop Fallows reported 51 confirmations, and one 
new opening for Reformed Episcopal services. 

The resignation of Bishop Campbell as Bishop of 
Canada was presented to the Council and duly accepted. 
Bishop Campbell has since left the Reformed Episcopal 
Church and entered the Presbyterian denomination. 
The work in Canada was assigned to the care of the Pre- 
siding Bishop. The General Council adjourned on June 
J 4th, 1897. 

In 1896, a work was started in Edgebrook, 111., and a 
small edifice for the people was erected by a public syn- 
dicate in the place. 

In this same year, Trinity Church, Detroit, became dis- 
affected and ceased to belong to the Reformed Episcopal 
Church, the property going into the hands of the Protes- 
tant Episcopal Church. In 1900 and 1901, an effort 
was made by its owner, Mr. Scripps, to once more obtain 
possession of the building, on the plea that the Protestant 
Episcopal authorities had failed to comply with the condi- 
tions named at the time of the original transfer of the 
property. 

In 1897, the Rev. H. F. MiUigan was called to Christ 
Church, Peoria, and left Chicago to take up his residence 
there. 

The following year, Bishop Charles Edward Cheney, 
D. D., suffered from serious illness, rendering his absence 
from home for some months a necessity and stopping for 
a time all of his Episcopal work. 

In 1898, Bishop William R. Nicholson resigned from 
the Rectorship of St. Paul's Church, Philadelphia. 



General Councils and History, 1895-1902. 199 

Tn October of this year (1898), the two churches in 
Wilmington. Delaware, consolidated under the name of 
St, Luke's Church, and seemed to start out with renewed 
activity. 

December 2d, 1898, marked the twenty-fifth anniver- 
sary of our history as a denomination. Twenty-five 
years of blessing, of failing, mayhap, and of growing. 
Does not all true progress have a like experience? With 
human hands to guide the new undertaking, with an 
untried history to make for itself, we must of necessity 
expect some measure of failure as well as of success, yet 
through and over it all was God's overshadowing Provi- 
dence. 

In the New York and Philadelphia Synod, Bishop 
Nicholson preached the anniversary sermon in the First 
Church, New York, on Sunday, December 4th. We 
quote from his words: "My brethren, we are at the quarter 
century anniversary of the founding of the Reformed 
Episcopal Church. It is a fit occasion of reviewing the 
reasons for her being. Was she justified in her begin- 
ning to be? The only touch-stone of these questions is 
this other question, Is she a witness for God? Aye, it 
is the true test both of a Church and of an individual. 
May the denomination we love ever prove true to her mis- 
sion, and may her witness bearing come up before the 
Great White Throne, ascending up from every pulpit 
and from each individual member, like the breath of 
earth's choicest flowers, a sacrifice far more pleasing to 
God than 'thousands of gold or silver.' " 

On December 18th, 1898, Rev. David T. Van Horn 
sailed for India. 

In 1899, the total number of communicants in the New 
York and Philadelphia Synod alone was nearly 5000, 
with about 6000 in the Sunday Schools. 



200 History of the Reformed Episcopal Church. 

On Tuesday, February 13th, 1900, St. Paul's Church, 
Chicago, celebrated the twenty-fifth anniversary of its 
life with appropriate reminiscenses and exercises. On 
the 11th of March of this year, Christ Church, Chicago, 
reached the fortieth anniversary of its Rector, Bishop 
Charles Edward Cheney, D. D., and in recognition of 
the fact, a special meeting was held in the afternoon, 
and the Senior Warden announced that $11,000 had been 
raised to commemorate the forty years, which, with 
further additions received, wiped out all debt upon the 
parish, and at the Easter meeting the people gave a life 
lease of the rectory to Bishop and Mrs. Cheney. During 
1900, 103 persons were confirmed in this Synod. 

On April 26th, 1900, St. John's Church, Chicago, was 
partially destroyed by fire, but was afterward restored. 

The statistics for the years from the Council of 1897 
to 1900 are as follows: 

In the Dominion of Canada : clergy roll, 13; confirma- 
tions, 67. 

In the Jurisdiction of the Northwest: clergy roll, 9; 
confirmations, 34; received otherwise, 24. 

In the Special Jurisdiction of the South: 255 confirmed. 

The work in British Columbia still holds its own, 
although its growth has not spread over a very large area. 

The account of the Missionary Jurisdiction of the South 
reported a favorable condition of its parishes. Number 
of clergy, 6; number of churches, 7; confirmations, 136. 

In the Synod of Chicago, there had been 301 confir- 
mations. 

The Church in England during the four years showed 
a corps of faithful workers, with total number of com- 
municants, 1500; Sunday School scholars, 2580; 21 
churches; clergy, 29. 



General Councils and History, 1895-1902. 201 

During the spring and summer of 1899, the denomina- 
tion was called upon once more to mourn the loss of two 
of her ministers — the Eev. James S. Harrison, M. D., 
and the Rev. J. S. Trotter. Both of these faithful 
workers were called to their rest from the Bassinger 
Home, where they had passed the last months of their 
lives. 

In 1899, Miss Lizzie Graydon, of Christ Church, 
Toronto, and Miss Martha Bartley, of Emmanuel Church, 
Philadelphia, were elected by the Foreign Missionary 
Board to go to Lalitpur, India, to assist Mrs. E. M. Bacon, 
and sailed for their work in that far-off land. 

In October, 1899, Eev. H. S. Hoffman, D. D., offered 
to buy a certain station in Bansi, India, and put it in 
proper repair, as a gift for the foreign mission worfc, the 
station to be named the Mrs. H. S. Hoffman Mission; 
an offer gratefully accepted. 

On April 11th, 1900, Mrs. Alexandrine Macomb Cum- 
mins, the wife of Bishop George David Cummins, D. D., 
passed on to that home whither her much loved husband 
had gone before. Deeply attached to the Reformed 
Episcopal Church, she was through all the years of her 
husband's connection with it his staunch and faithful 
helpmate, and until her death was ever its most earnest 
advocate. During the winter of 1899, the writer had 
several pleasant letters from her, expressing her warm 
sympathy and kindly interest in this history, as she herself 
had contemplated such an undertaking, but had relin- 
quished the idea, owing to failing eyesight and advancing 
years. 

The Sixteenth General Council of the Reformed Epis- 
copal Church opened its sessions in the Church of the 
Redeemer, Baltimore, Md., on Wednesday, May 16th, 



202 History of the Reformed Episcopal Church. 

1900. The sermon was preached by the Rev. William T. 
Sabine. D. D., from Ezekiel i: 26. 

Bishop J. A. Latane, D. D., was elected Presiding 
Bishop; Rev. C. F. Hendricks re-elected Secretary, and 
Mr. John Heins, Treasurer. 

A resolution was proposed by Rev. Dr. H. S. Hoffman 
which, in substance, was that as Miss H. S. Benson, the 
founder of the Special Church Extension Trust, had dis- 
continued her payments under a deed of March 6th, 1899, 
and desired the deed cancelled, that her request be com- 
plied with and the Board discontinued. This was duly 
carried by the Council. 

The proposed Constitution and Canons were brought 
up and discussed, but their adoption as a whole was laid 
over until the next General Council. 

On motion of Rev. H. S. Hoffman, D. D., the Rev. 
Forrest E. Dager, D. D., was appointed General Secretary 
of Sunday School Work. 

The Council closed on Monday, May 21st, 1900, a gen- 
erally harmonious and happy feeling prevailing. 

As the years pass, gradually the prominent workers 
fall from our ranks. On October 1st, 1900, Mr. John 
Heins, for some years the faithful Treasurer of the Gen- 
eral Council, passed away. A man of strong convictions 
and high Christian principle, he will be greatly missed. 
His place was filled by the election of Mr. Thomas L. 
Berry, of Baltimore. The Evangelical Episcopalian 
called him, in its obituary notice, "Honest John Heins v — 
a title any man might well covet, and which every young 
man in our Church will do well to strive to attain. 

Six days later, Mr. James L. Morgan, of Brooklyn, was 
called home. Mr. Morgan was the first Treasurer of our 
Church, and one of its founders. Our next loss was Mrs. 



General Councils and History, 1895-1902. 203 

Elizabeth M. Bacon, who died on September 4th, 1900, 
in Lalitpur, India, from the dreaded cholera. Through 
the Providence of God, the work in India will not suffer, 
as it perhaps would have done had Mrs. Bacon died a 
few years ago, for the Eev. David T. Van Horn having 
been with Mrs. Bacon for some time before her death, 
and his wife having been associated for even a longer 
period with her, have now taken charge of the work. 
The Board of Foreign Missions, in a meeting soon after 
the decease of Mrs. Bacon, decided to call the work in 
Lalitpur the "Elizabeth M. Bacon Orphanage," in 
memory of the noble Christian woman who, in giving all 
for Christ, has now entered into His eternal presence. 

At the Synodical Council of the Synod of Chicago, held 
in October, 1900, "A Catechism or Elementary Instruc- 
tion in Christian Truth as Taught by the Eeformed 
Episcopal Church," was adopted for use in that Synod. 

On December 2d, 1900, we reached the twenty-seventh 
year of our history. As we near the end of our third 
decade, may each year's record show us as a Church to be 
more Christ-like, more filled with the Spirit, for then and 
then only can we fulfill the mission for which we are 
intended. 

As we close this last chapter of our history, we must 
speak of a new church started in Philadelphia. For some 
two years the Eev. Henry McCrea had faithfully labored 
in St. Nathaniel's Protestant Episcopal Church in that 
city. From a feeble congregation, the Church, with 
earnest, evangelical preaching, and faithful pastoral care, 
under God, grew, until the building was crowded. After 
a little, however, a small minority of the people began 
to charge the Eector with 'liaving deviated from the 
usages of the Protestant Episcopal Church in offering 



204 History of the He formed Episcopal Church. 

extemporaneous prayer at the mid-week service on Thurs- 
day evening, and complained of the liberty he took in 
departing from some trivial liturgical rubrics which he 
thought stood in the way in bringing souls to Christ/*' 
Complaints thus reaching the attention of the Church 
authorities, and finding even his Bishop against him, Eev. 
Mr. McCrea resigned. A petition, signed by some 237 
persons of the congregation, was sent Mr. McCrea, asking 
him to remain in that portion of the city, and, if need be, 
start a church under some other denomination. Hearing 
of our Church, Mr. McCrea was received by the Bishop 
and Standing Committee into the New York and Phila- 
delphia Synod, and with his people held the opening ser- 
vices of the new church, called Trinity Church, in Stud- 
holme Hall, Philadelphia, on January 6th, 1901. A lot 
of land on which to build was given them, and the church 
building has been erected and opened. This enthusiastic 
pastor and people seem to be entering on a course of great 
usefulness. Need we add that this is but another proof 
that God has a special and a peculiar work for the Be- 
formed Episcopal Church, and that her mission is to hold 
to the pure Evangelical teaching and principles for which 
she was called out, and thus become a haven of rest for all 
those who seek such teaching and need just such a 
Church. We may quote the w T ords of the Bev. Mr. Mc- 
Crea: "This is not man's work; ... it is the hand of the 
living God." 

The Bev. Forrest E. Dager, D. D., for many years the 
Bector of Emmanuel Church, Philadelphia, in January, 
1901, accepted a call to St. Paul's Church, in that city, 
and entered on his duties March 1st. 

Before we lay down our pen with the close of our his- 
tory, we must record with sadness the loss of some who 



General Councils and History, 1895-1902. 205 

have borne the burden and heat of the day among us. 
Our Church adds year by year to the links of the chain 
that binds us to the heavenly mansions, and it should 
serve to make us yet more diligent in service while it is 
called to-day, for we know not when we, too, may be called 
to join the Church triumphant. 

On April 20th, 1901, the Eev. Caleb Allen, one of the 
professors in our Seminary, and the pastor of the church 
in Wilmington, Delaware, passed to his reward after a 
painful illness. He was an Englishman by birth, coming 
to this country in 1881. Bishop Nicholson said of him: 
"He was a preacher of the Gospel, he loved to preach it, 
he preached it simply, and yet with the dignity and beauty 
of a cultivated style." 

It was not long before the death angel again came 
among us, for on June ?th, 1901, Bishop "William R. 
Nicholson, D. D., fell asleep in Jesus. The words of 
Scripture applied to him by the Eev. W. T. Sabine, D. D., 
fitly represent this noble man: "Know ye not that there 
is a prince and a great man fallen this day in Israel?" He 
was a man with rare gifts, filled to overflowing with the 
love of God, and a friend ever staunch and tender. His 
loyalty to the Reformed Episcopal Church never failed. 
Called to her by a sense of principle, bound to her by the 
cords of love, as well as suffering for the sake of the truths 
she upheld, his death is an irreparable loss, while the ex- 
ample he has left us is one her members may well emulate, 
praying that out of her sorrow this Church may arise to 
do yet nobler things for God. 

In August, 1901, the Rev. Alexander Sloan, for twenty- 
two years the Pastor of Grace Church, "Falls of Schuylkill, 
Philadelphia, Pa., resigned his position. On the 26th 
of the previous month, Mr. Sloan was called upon to suffer 



2UG History of the Reformed Episcopal Church. 



a great bereavement in the death of his wife, and this 
sorrow, together with his advancing years, doubtless 
brought about his resignation. The Rev. Ealph Finlay 
has been called to fill this vacant pulpit. 

Several other changes were made during the year 1901. 
The Church of the Redemption, Brooklyn, N. Y., called 
the Rev. William V. Edwards, and church and pastor are 
working most harmoniously together. 

The Rev. Euclid Philips, in the fall of 1901, resigned 
from Grace Church, Brooklyn, N. Y., and accepted the 
pastorate of the Church of the Sure Foundation, West 
Chester, Pa. 

The Rev. George Stroud Yail left Cummins Memorial 
Church, Baltimore, Md., and took charge of St. Mark's 
Church, Chicago, 111. 

The new and encouraging fields that have been opening 
up during the last few years and months, have now in 
one or two instances, church buildings of their own. 
Among them are Grace Church. Brooklyn, N. Y., which 
opened its doors October 7th, 1900; and St. Paul's Church, 
Woodlawn, New York City, which held its opening ser- 
vice in the new church on the following Sunday, October 
14th. 

The members of the Church of the Atonement, Lan- 
caster, Pa., and of the Church of the Mediator, Philadel- 
phia, Pa., are doing well, having now buildings of their 
own. 5 % 

The selling of the church property in Boston, Mass., 
during 1901, ended our services in that city. After 
liquidating the debts, a small balance remained, which has 
been laid aside for use if an effort should ever be made 
I here to again start a church. 

Owing to the death of Bishop William R. Nicholson, 



General Councils and History, 1895-1902. 207 



the Synod of New York and Philadelphia was without 
a Bishop, and it was with earnest prayer and much in- 
terest that the members of our Church awaited the Coun- 
cil of the Eastern Synod, held in the Church of the 
Reconciliation, Brooklyn, N. Y., on October 16th and 
17th, 1901. 

Two important features marked this Council. The 
first was the unanimous election (with no other nomina- 
tion) of Bishop James A. Latane, D. D. The harmonious 
feeling upon the subject that prevailed was surely an 
indication of God's presence in our midst. The action 
that followed we quote from the Episcopal Recorder: 

"Immediately upon the election of the Bishop, the Rev. 
Dr. Hoffman presented the following series of resolutions, 
which were each in- turn unanimously adopted, some by 
a rising vote: 

"1. Inasmuch as Bishop James A. Latane, D. D., has 
been elected the Bishop of the New York and Philadel- 
phia Synod by a vote of said Synod; therefore, be it 

"Resolved, That the General Council of the Reformed 
Episcopal Church be requested to confirm the election of 
said Synod. 

"2. Inasmuch as Bishop James A. Latane, D. D., has 
been elected the Bishop of this Synod, and inasmuch as 
he is a missionary Bishop of the Reformed Episcopal 
Church, having in charge the Missionary Jurisdiction of 
the South; therefore, be it 

"Resolved, That this Synod hereby extends a cordial 
invitation to the churches and congregations within that 
Jurisdiction to unite with and become an integral part 
of this Synod, with all the rights and privileges pertain- 
ing to the churches and congregations now in connection 
with and belonging to this Synod. 



208 History of the Reformed Episcopal Church. 



"Resolved, That the General Council be requested to 
give its confirmation to such union of the Missionary 
Jurisdiction of the South, with the Synod of New York 
and Philadelphia. 

"3. Resolved, That, in the event of the Jurisdiction of 
the South accepting such invitation, and the General 
Council giving its sanction to the consolidation, that with- 
out further action on the part of the New York and Phila- 
delphia Synod, the said churches and congregations of the 
Jurisdiction of the South are hereby declared to be in 
union with and a part of the New York and Philadelphia 
Synod. 

"The following was then presented by the Secretary, 
the Rev. R. L. Rudolph, M. A., and was unanimously 
adopted: 

"In view of the .certain actions already taken by the 
New York and Philadelphia Synod, which require the 
confirmation of the General Council of the Reformed 
Episcopal Church; be it 

"Resolved, That the Council of this Synod respectfully 
requests the Presiding Bishop of the Reformed Episcopal 
Church to take such measures as may be necessary in 
order that a special meeting of the General Council of our 
Church may be held, for the purpose of making legal and 
effective the several acts of the Council of this Synod." 

The second important feature of this meeting was a 
minute presented by Rev. Dr. Howard-Smith regarding 
a committee alleged to have been appointed by the Protes- 
tant Episcopal Convention, to make advances to some of 
our leading clergymen, looking toward our return to that 
Church, and that the committee had reported progress 
and asked to be continued. Dr. Howard-Smith entered 
a most earnest protest against the work of the said com- 



General Councils and History, 1895-1902. 209 



mittee, and spoke most warmly upon the matter. His 
remarks were followed by able speeches from Dr. Dager, 
Dr, Tracy, Dr. Sabine, Rev. Mr. Collins and others. The 
following day action was taken upon this report. We 
quote from the New York Sun as follows: 

"At the closing session of the annual Council of the 
New York and Philadelphia Synod of the Reformed Epis- 
copal Church, held in the Church of the Reconciliation, 
Brooklyn, yesterday afternoon, a committee was appointed 
'to enquire concerning the report of the General Conven- 
tion of the Protestant Episcopal Church, to the effect 
that the Reformed Episcopal Church is looking to a 
reconciliation with the Protestant Episcopal Church; to 
learn the names of any Reformed Episcopal clergymen 
who have expressed such a desire; to challenge the state- 
ment, and to state the position of the Church in that rela- 
tion.' The committee received power to act in the 
Synod's name, provided its action be unanimous. 

"The opinion was voiced that if any clergyman of that 
communion should be found who expressed himself in 
favor of the reconciliation of the two communions 
throughout the United States, he should be expelled from 
the Reformed Episcopal ministry at once. The Synod 
stated the terms on which its members are willing to re- 
unite with the ecclesiastical body out of which they came. 
These terms are, in brief, that the Protestant Episcopal 
Church must renounce the dogma of actual apostolic suc- 
cession in the ministry of the Christian Church; must 
rescind all canons restraining intercommunion with other 
evangelical Churches; must put an end to the practice 
of auricular confession; must eliminate the claim from 
the Prayer Book that every regularly baptized child is 
ipso facto spiritually regenerated; and must abandon the 



210 History of the Reformed Episcopal Church. 



claim that the Lord's presence in the Lord's supper is not 
simply a presence spiritual in the believer's heart, but a 
local, corporeal presence in the bread and wine. 

"The resolution, unanimously adopted, was in full as 

follows: 

"Resolved, That a committee of three be appointed to 
inquire concerning the report to the Protestant Episcopal 
Convention, to the effect that the Eeformed Episcopal 
Church is looking to a reconciliation with the Protestant 
Episcopal Church; to ask the names of any Eeformed 
Episcopal clergymen who have expressed such a desire; 
to challenge the statement; and to state the position of 
our Church in that relation. 

"That this committee have power to act in our name; 
provided, that in such action the committee shall act 
unanimously. 

"The committee appointed is composed of the Eev. Drs. 
Howard-Smith. Sabine and Tracy." 

A memorial service to the late Bishop William E. Nich- 
olson. D. D.. was held during the sessions of this Council. 

From the report of the Committee on the State of the 
Xew York and Philadelphia Synod, we gather the follow- 
ing figures: Increase of 500 in our Sunday Schools, which 
number in membership over 6400; 193 confirmations; 
otherwise received. 264; total communicant roll, 4466; 
total contributions. $93,881; foreign missions, nearly 
$11,000; other benevolences, nearly $10,000. 

Another clergyman received into our Church during 
the year was the Eev. John Edwards, of the Methodist 
Church, who was called to the pastorate of Emmanuel 
Church. Philadelphia, Pa. 

Grace Church, Collingdale, Pa., was consecrated in 
June, 1901, and a new mission has been started in Ken- 



General Councils and History, 1895-1902. 211 

sington, Philadelphia, Pa., by Mr. Jabez Thompson, a 
theological student in our Seminary. 

The Twenty-first Annnal Council of the S}<nod of 
Chicago was held in Christ Church, Chicago, October 
16th, 1901. 

The report for the year was encouraging, the confirma- 
tions being one-third more than in the previous year, and 
the several parishes of the Synod being in a generally 
better condition. 

The report of the Treasurer showed a balance on hand 
of $736.02, and the fund for disabled and aged clergymen 
amounted to over $2000. 

A special work in the Synod has been the liberal dis- 
tribution of Reformed Episcopal literature, sending out 
during the year some 6600 pamphlets, and. advertising 
in various daily papers to send literature bearing upon 
our Church to any applicant without cost. 

Resolutions of sympathy were offered to the Synod of 
New York and Philadelphia upon the death of its beloved 
Bishop, the Et. Rev. W. R. Nicholson, D. D. 

The Young People's Conference of the Chicago Synod 
held its meeting, according to its usual custom, on the 
evening of October 16th, 1901. at the close of the Synod 
meeting. The theme of the evening was, "Enthusiasm." 
This was followed by a social gathering. 

At this Synod meeting, Bishop Cheney expressed the 
following emphatic statement: 

"As your Bishop, and as one of the original founders of 
the Reformed Episcopal Church, who certainly cannot 
have many more years in which to admonish and plead 
with those over whom he has been placed as a chief shep- 
herd, I warn you that the same fear of offending members 
of the Church from which this Church separated because 



212 History of the Reformed Episcopal Church. 



of false doctrine and theatrical worship inculcating that 
doctrine, is likely to be the temptation of our ministers, 
vestries and congregations in time to come. Eesist that 
temptation. Allow nothing in the Church which can 
create the impression that you are striving to conceal the 
impassable gulf separating us from the Anglican Church 
as it is in the present day. Omit nothing which will make 
it manifest that we are first of all Christians, next Evan- 
gelical and Protestant Christians." 

The Church of the Eedeemer, Detroit, is doing a good 
work amid many struggles, and has a flourishing Sunday 
school. 

St. Luke's Church, Wilmington, Delaware, which had 
been without a regular pastor since the death of Eev. 
Caleb Allen, in November, 1901, extended a call to the 
Eev. H. Medley Price, AVoodlawn, New York City, to 
become its pastor, and the call was accepted, Eev. Mr. 
Price taking charge January 1st, 1902. The field seemed 
a most encouraging one, and the parish has every hope 
for the future. 

In the early winter of this year, Eev. Gr. A. Eedles 
accepted a call to the Church of the Intercession, Phila- 
delphia, Pa. 

On November 12th, 1901, the Eeformed Episcopal 
Church was again called into the shadow of death when 
Dr. Samuel Ashhurst, the Editor of Tht Episcopal Re- 
corder, and a devoted Eeformed Episcopalian, died sud- 
denly in London, England, whither he had gone for a 
short vacation. The following short sketch of his life 
is taken from The Episcopal Recorder of November 21st: 

"Samuel Ashhurst was born in Philadelphia sixty-one 
years ago, and was the son of the late Mr. Lewis B. Ash- 
hurst. His boyhood days were spent in this city, save 



General Councils and History, 1895-1902. 213 

that during the summer months his home was at his 
father's country place, at Clover Hill, Mount Holly, N. J. 
As a mere lad, he entered Amherst, and upon leaving that 
institution, having chosen the medical profession, he en- 
tered the University of Pennsylvania, from which he was 
graduated in 1863. For some months he became one of 
the resident physicians at the Episcopal Hospital, but the 
outbreak of the Civil War curtailed his plans, and, hear- 
ing the call of his country, he entered the army as a sur- 
geon, and we find him in charge of a military hospital 
near Nashville, Tenn. At the conclusion of the war, he 
married Miss Louisa Pharo, of Tuckerton, N. J., who 
was for many years a wife devoted to all his interests. 
The relationship between them was particularly close and 
sacred, even for man and wife. When Mrs. Ashhurst 
died, nine years ago, the loss seemed so unbearable that 
the bereaved husband seemed to lose all desire to live, 
and was ever looking forward to the reunion which would 
be consummated 'beyond the river.' 

"Dr. Ashhurst was a strong man physically, and lent 
a more than usual energy to the affairs of life, readily 
bearing burdens and undertaking responsibilities which 
seemed too numerous and heavy for one man's shoulders. 
For many years he was a member of the Board of Health 
in this city. He was President of the Tuckerton Kail- 
road, Surgeon at the Children's Hospital, and for more 
than thirty years one of the managers of the American 
Sunday School Union. 

"To us he was chiefly known as one of the leading 
members of the Reformed Episcopal denomination, being 
a vestryman and warden of St. Paul's Church in this city, 
and as the editor of The Episcopal Recorder. When 
the Reformed Episcopal Church was organized, nearly 



214 History of the Reformed Episcopal Church. 

thirty years ago, The Episcopalian, which was formerly 
The Protestant Chwchman, and had for more than forty 
years been set for the defence of evangelical truth, be- 
came the organ of the new denomination, and the name 
was changed to The Episcopal Recorder. After a few 
years of existence, with a dual editorship, Dr. Samuel 
Ashhurst became sole editor, and for more than twenty 
years has shaped its policy and spoken week by week to 
its readers, scattered throughout the whole country. To 
it he gave the best that he had of mind and heart, and 
we are thankful to God that no single issue has left this 
office that did not carry words of saving life to any 
thoughtful person into whose hands it might fall/' 

Dr. H. S. Hoffman, in writing of Dr. Ashhurst to The 
Recorder, says: 

"His uprightness of life was as perfect as his theology 
was sound. He exemplified in his life the doctrines of 
grace. He lived Christ. As a physician, without the 
semblance of cant, of which he was incapable, he was 
known often to kneel beside his patient's bedside and 
utter words of prayer that aided the sufferer more than 
any remedies that could be prescribed. When deep sor- 
row visited hearts, by tender sympathy and loving inter- 
cession he could, and frequently did, impart help and 
comfort. What an interest he took, in the children of 
the poor! How many poor families will rise up, as they 
hear of his death, and bear testimony to his kind atten- 
tion and loving service as a beloved physician! 

"There was, perhaps, no layman in our Church who had 
clearer views as to the reasons for, and the mission of, 
our Church. As few, he was well informed in the history 
of the English Church in the Reformation period, and 
of the Protestant Episcopal Church in this country, as 
the same was related to the great evangelical principles 



General Councils and History, 1895-1902. 215 

that underlie our Church. Having imbibed early in life 
the thoroughly evangelical views of his sainted father 
and being brought into touch with such men as Tyng, 
Vinton. Bedell and others, logically and promptly he cast 
in his lot with the Reformed Episcopal Church when it 
started. His loyalty to the principles that the movement 
represented was not only steadfast, but evinced by inces- 
sant effort. Union with our communion meant for him 
the severing of tender ties and the sacrifice of old asso- 
ciations and friends. He never expressed the shadow of 
regret at the step he had taken. He had not a trace of 
sympathy with the idea of returning to the body from 
whence our Church had come/' 

Such a man is, indeed, a loss to our Church, and during 
the past few years we have had several such partings, for 
a number have gone onward to join the Church 
triumphant. 

Another death amongst us was that of the Rev. Rodney 
S. Nash, of Springfield, Mo. 

The following notice for a Special Meeting of the Gen- 
eral Council was sent out November 4th, 1901: 

Baltimore, November 4th, 1901. 
To the Members of the General Council 

of the Reformed Episcopal Church: 
This is to notify you that, on the written request of six 
clerical and six lay members of the General Council, and 
in accordance with Sec. 1, Canon I, Title II, of the Canons 
of the Reformed Episcopal Church, I do hereby call a 
Special Meeting of the General Council of the Reformed 
Episcopal Church, to be held in St. Paul's Church, Chest- 
nut Street above Twenty-first Street, Philadelphia, on 
Thursday, the 5th day of December, 1901, at the hour 
of two P. M. 



21G History of the Reformed Episcopal Church. 



The object of such special meeting will be to take 
action upon 

1st. The election of Bishop James A. Latane, D. D., 
by the New York and Philadelphia Synod, to be the 
Bishop of that Synod. 

2d. The request from both the Council of the New 
York and Philadelphia Synod and the Council of the Mis- 
sionary Jurisdiction of the South, that the churches and 
congregations within the Missionary Jurisdiction of the 
South be permitted to unite with and become an integral 
part of the New York and Philadelphia Synod. 

3d. Any other matters which may be directly related to 
such election of Bishop by the New York and Philadel- 
phia Synod, or such consolidation of the Missionary Jur- 
isdiction of the South with the New York and Philadel- 
phia Synod. 

Faithfully your brother in Christ, 
J. A. Latane, 

Charles F. Hendricks, Presiding Bishop. 

Secretary. 

The meeting was held as called for on December 5th, 
1901, in St. Paul's Church, Philadelphia, at two P. M. 
After a religious service, Bishop J. A. Latane, D. D., took 
the chair, and the Secretary, Eev. C. F. Hendricks, called 
the names of the delegates. The necessary papers being 
presented, Dr. J. Howard-Smith moved the confirmation 
of the election of Bishop Latane as Bishop of the New 
York and Philadelphia Synod. This motion was carried 
unanimously. 

The following resolutions were then offered by Dr. H. 
S. Hoffman, and were unanimously adopted: 

"Whebeas, The Council of the New York and Phila- 
delphia Synod by specific action extended a cordial invi- 
tation to the churches and congregations constituting the 



General Councils and History, 1895-1902. 217 



Missionary Jurisdiction of the South to unite with and 
become an integral part of said Synod, with all the rights 
and privileges pertaining to the churches and congrega- 
tions now connected with and belonging to the said New 
York and Philadelphia Synod; and 

"Whereas, The churches and congregations within 
the said Missionary Jurisdiction of the South, having 
assembled in special Council in the city of Baltimore, Md., 
and having by certain resolutions and enactments accepted 
the overtures of the New York and Philadelphia Synod 
to become an integral part of said Synod, with all the 
rights and privileges pertaining to the churches and con- 
gregations heretofore in connection with and belonging 
to said Synod; and 

"Whereas, The New York and Philadelphia Synod 
took further action that, in the event of the Jurisdiction 
of the South accepting the aforesaid invitation for consoli- 
dation, and the General Council giving its sanction to 
such consolidation, that without further action on the 
part of the New York and Philadelphia Synod the said 
churches and congregations of the Jurisdiction of the 
South are declared to be in union with and a part of the 
New York and Philadelphia Synod; therefore, 

"Resolved, That the General Council hereby confirms 
and ratifies the consolidation of the churches and congre- 
gations of the Missionary Jurisdiction of the South with 
the New York and Philadelphia Synod, so that the same 
be and hereby are an integral part of said Synod, with all 
the rights and privileges pertaining to the churches and 
congregations now in connection with and belonging to 
the said New York and Philadelphia Synod." 

On motion of Dr. H. S. Hoffman, a committee of three 
was appointed to prepare a paper on the death of Bishop 
W. P. Nicholson. 



218 History of the Reformed Episcopal Church. 

After prayer by Dr. J. Howard-Smith and the benedic- 
tion by the Bishop, the Council adjourned. 

In the early part of 1902, the Rev. Henry T. Wirgman 
was called to the pastorate of St. Paul's Church, Wood- 
lawn, New York City. 

The Rev. F. T. Eeynolds, in the latter part of the pre- 
vious year, accepted a call to Christ Church, Toronto. 

On February 21st, 1902, our Church was again called 
into the shadow of death when our beloved Bishop J. A. 
Latane, D. I)., fell asleep in Jesus. The Church in him 
lost a wise counsellor, a staunch upholder of her princi- 
ples, and a fearless servant of God. His life was a bene- 
diction, and his death, which to us meant deepest sorrow, 
to him meant translation into the presence of his 
Lord. 

IN MEMOEIAM BISHOP J. A. LATANE, D. D. 

At a meeting of Reformed Episcopal clergymen attend- 
ing the funeral of the late Bishop James A. Latane, D.D., 
convened in the chapel of the Church of the Redeemer, 
Baltimore, Md., Monday afternoon, February 24th,1902, 
the undersigned were appointed a committee to prepare, 
publish and transmit to the family an appropriate minute. 

Bowing in submission to the will of our heavenly 
Father, whose wisdom and goodness are beyond any ques- 
tioning of ours, we place upon record our deep sorrow 
at the loss sustained by our whole Church in the death 
of its Presiding Bishop — a loss shared by \he Synod to 
which we belong and the parish of which our beloved 
friend and leader had long been the faithful pastor. 

Eenouncing on conscientious grounds a ministry of 
recognized importance in the Protestant Episcopal 
Church, with all its prospects of honor and emolument, 



General Councils and History, 1895-1902. 219 



Bishop Latane united with the Keformed Episcopal 
Church in January, 1874. He has thus been identified 
with our Church through almost its entire history, on 
which he has laid a moulding hand, and to which he has 
given the best years of a noble life, his wise counsels, his 
gracious and winning influence, his unflinching testimony 
to the truth of the Gospel, and his untiring and self- 
sacrificing service. 

When death deprived us, last June, of our revered and 
beloved leader, Bishop Nicholson, the hearts of brethren, 
lay and clerical, turned to Bishop Latane, and without a 
dissenting voice he was chosen to fill the vacant place; 
so affectionately was he regarded, so truly honored and 
esteemed for his unselfish fidelity to principle, his intel- 
lectual ability, his wise counsel, his sympathetic brother- 
liness, his Christlike character. 

Great, indeed, is our bereavement. Alas! that we are 
so soon deprived of a life so needed and so valued. 

But while we recognize and mourn our loss, we rejoice 
in his great, assured and everlasting gain. 

Cherishing his memory, may we have grace to emulate 
his example, following him as he followed Christ. 

To his stricken parish we tender our condolences; and 
to his bereaved family the assurance of our affectionate 
sympathy, with the prayer that He who declares Himself 
the Father of the fatherless and the husband of the widow 
will ever have them each one in His holy keeping. 

Wm. T. Sabine, 
H. S. Hoffman, 
J. Howard-Smith, 
Wm. H. Allen, 
Thomas L. Berry, 

Committee. 



220 History of the Reformed Episcopal Church. 

"At a meeting of the Standing Committee of the Synod 
of New York and Philadelphia, held March 21st, 1902, 
the following minute was entered and ordered to be pub- 
lished in the Episcopal Recorder: 

"In view of the important questions to be considered 
by the approaching special meeting of the Council of the 
Synod of New York and Philadelphia, we urge upon the 
several parishes of the Synod that the mid-week service 
for the last week in April be made one of special prayer, 
that the great Head of the Church may guide us in our 
coming deliberations and decisions. 

"D. H. Garrett, 

"Secretary." 

With such a preparation, the special meeting of the 
New York and Philadelpria Synod was held in St. Paul's 
Church, Philadelphia, on May 6th, 1902. We give below 
the account of the meeting of the Synod and that of the 
General Council, held in the same place on the follow- 
ing day, as contained in The Episcopal Recorder of May 
8th and 15th, 1902: 

"A special meeting of the New York and Philadelphia 
Synod was held in St. Paul's Church on Tuesday, 
May 6th, at two o'clock. The opening exercises were 
conducted by Rev. George Alrich, of Scranton, Pa. The 
attendance was large and representative, every parish 
having a large delegation present. The chief interest 
centred in the election of a Bishop to succeed the late 
Bishop James A. Latane as Bishop of this Jurisdiction. 

"After the preliminaries of roll call and credentials, 
the Secretary, Rev. Robert L. Rudolph, read the call for a 
special meeting, and statements were made by Rev. Dr. 
Howard-Smith relative to the action of the Standing 



General Councils and History, 1895-1902. 221 

Committee. Eev. G. W. Huntington and Bishop Stevens 
led in prayer. Quite a discussion arose upon a motion 
made by Eev. W. A. Freemantle, that 'we dispense with 
all nominations and proceed at once to ballot for a 
Bishop/ The discussion raised several points of interest 
and was finally carried by a small majority. The Council 
then proceeded to ballot by orders, with the result that 
Eev. Dr. Sabine received 19 clerical votes and 39 lay 
votes, and Eev. Dr. Hoffman 8 clerical votes and 29 lay 
votes. There was a scattering vote, divided amongst 
Eev. Drs. Wilson and Tracy, and Eevs. W. D. Stevens, 
George Alrich and W. A. Freemantle. The Eev. Dr. 
Sabine was thus elected upon the first ballot, and upon 
motion of Eev. Dr. Hoffman, the vote was made unani- 
mous. Eevs. Dr. Hoffman, Dr. Howard-Smith and Mr. 
T. L. Berry were appointed a committee to notify Eev. 
Dr. Sabine of his election, and the Bishop-elect made 
a few remarks. 

"The matter of finance came up and five hundred dol- 
lars was pledged on the spot to meet a deficiency. Prayer 
was offered by Eev. Dr. Tracy and Mr. Stearns. Some 
routine business was transacted, and the Council ad- 
journed by the singing of the Doxology." 

"Following the Special Meeting of the New York and 
Philadelphia Synod, held in St. Paul's Church, Philadel- 
phia, last Tuesday, for the election of a Bishop for that 
Jurisdiction, came the Special Meeting of the General 
Council, held in the same church, last Wednesday, May 
7th, at two o'clock. The purpose of this special meeting 
was twofold: the election of a Presiding Bishop, necessi- 
tated by the lamented death of Bishop James A. Latane, 
D. D.; and the confirmation of the election by the New 
York and Philadelphia Synod of Eev. W. T. Sabine, 
D. D., to the Episcopal office. 



222 History of the Reformed Episcopal Church. 



"Promptly at two o'clock, the delegates present were 
called to order by the Secretary, Rev. Charles F. Hen- 
dricks, B. D., and the opening service for worship was 
conducted by Eev. George W. Huntington, Eector of the 
Church of the Corner-Stone, Newburgh, 1ST. Y. The 
Secretary called as much of the roll as was necessary to 
ascertain the presence of a quorum, and Bishop P. F. 
Stevens, D. D., was elected temporary Chairman. A 
committee on credentials having been appointed and 
having certified to the accuracy of these documents, the 
roll was called and show T ed a large number of parishes 
from all jurisdictions well represented. 

"The call for the Special Meeting was read by the Secre- 
tary, and by a unanimous rising vote Bishop Samuel Fal- 
lows, D. D., LL.D., was elected Presiding Bishop for the 
unexpired term of the late Bishop Latane, D. D. Bishop 
Fallows was conducted to the chair and welcomed by the 
temporary Chairman, Bishop Stevens. The newly 
elected Presiding Bishop thanked the Council for the 
honor conferred upon him, and in his usual felicitous 
style addressed a few words of cheer and confidence to 
the Council. 

"The next matter of importance being the confirmation 
of the election to the episcopate of Eev. Dr. Sabine, 
Bishop Charles Edward Cheney, D. D., of Chicago, moved 
the confirmation of the action of the New York and 
Philadelphia Synod. In a speech marked by grace and 
foreef illness, Bishop Cheney outlined the sterling qualities 
of scholarship and 'evangelical piety' possessed by the 
Bishop-elect, and with genuine warmth of feeling paid 
a fine tribute to his old friend, whom he had known many 
years ago as a comrade in the f radical evangelical wing' 
of the old Church. The motion was seconded by Eev. 




Miss Harriet S. Benson. 



General Councils and History, 1895-1902. 223 

Henry Milligan, B. D., Keetor of Christ Church, Peoria, 
111. As the canon called for a 'yea or nay vote by bal- 
lot/ the call of the roll was made, with the result that 
a unanimous vote was cast for the confirmation of the 
election of Eev. Dr. Sabine. The committee of notifi- 
cation which waited upon Dr. Sabine reported to the 
house that the Bishop-elect desired time to consider the 
matter and to consult with his congregation. This, of 
course, was granted, and the Council now anxiously and 
prayerfully waits for Dr. Sabine's decision. In the 
meantime, Bishop P. F. Stevens, D. D., will attend to 
such matters as require the attention of the Bishop. 

'Upon motion of the Eev. Henry Milligan, B. D., a 
brief space was allotted to testimonies to the character and 
work of the late Bishops Nicholson and Latane. The 
time, though brief, was well improved by Eev. Messrs. 
Mason, Wirgman, Lewis and Milligan. 

"The causes which necessitated this special meeting of 
Council also necessitated some financial readjustments, 
and after brief discussion, the present needs were met. 
The Council finally adjourned with prayer and the bene- 
diction "pronounced by Bishop Cheney." 

Dr. Sabine has accepted the election and will be con- 
secrated in the fall of 1902. 

During the spring of 1902, Bishop P. F. Stevens, D. D., 
was invited to make the usual spring visitations, and very 
kindly consented to do so. 

One by one the early workers of the Eeformed Epis- 
copal Church are leaving the labors of the Lord here to 
enter into the .glorious service of the heaven bevond. 

Our latest loss was that of Miss Harriet S. Benson, on 
September 3d, 1902. 

Miss Benson was born in Philadelphia, Pa., December 



224: History of the Reformed Episcopal Church. 

19th, 1827. Early consecrated to her Master, she carried 
it into all her daily life. Means, time, life itself, were all 
His and used for Him. To the Church of her love as 
well as to other charities she gave abundantly. The great 
beauty of her life lay in her unostentatious liberality and 
exquisite delicacy of Christian grace. 

I shine in the light of God; 

His likeness stamps my brow; 
Through the shadows of death my feet have trod, 
And I reign in glory now. 

Thus we have traced our history through its twenty- 
eight years, and have entered with our Church over the 
threshhold of a new century, nay, we have gone farther 
back, for we are the old Episcopal Church of the Re- 
formers, and we can truly say, "We have a goodly heri- 
tage!" As we reverently lay aside our pen and look over 
the past, we see verily a monument of God's erection. 
May He keep our beloved Zion ever the faithful promul- 
gator of the simple Gospel of Jesus Christ, who is the be- 
ginning and ending of all things. 

As we write upon the tablets of the speeding years our 
future history, may it be that of a Church loyal to the 
fundamentals of the Gospel, thoroughly Protestant, and 
ever faithful to her great trust. 




Emmanuel Church, Brighton, England. 



Chapter XVIII. 



Work in England. 

In a letter to Bishop Cummins, dated April 17th, 1874, 
from an English correspondent, we read: "We have held 
recently a meeting of the entire midland district of the 
Free Church of England. Your Eeformed Church move- 
ment was one of the subjects brought before us, when 
great sympathy was expressed for you. There is in Eng- 
land a wonderful opening for this movement, and which 
we trust and believe that Providence will make you the 
instrument of using for the glory of God and the spread 
of the Redeemer's kingdom. My letter fairly represents 
the feelings and views of many, and will be followed 
shortly by a document of a more official character." 

In this same month, a communication was received 
from the Free Church of England, proposing the forma- 
tion of a Federative Union between the two Churches. 
This communication was from Bishop Benjamin Price, 
Bishop Primus of that body, dated March 10th, 1874. 

It was found by the Reformed Episcopal Committee 
that our Constitution differed so much from that of the 
Free Church of England, that "a close organic union 
would not be practicable without very material changes," 
and that the only basis of union would be in the following 
Articles of Federative Union between the Free Church 
of England and the Reformed Episcopal Church: 

Article I. As an evidence of the union existing be- 
tween the Free Church of England and the Reformed 
Episcopal Church, a delegation of ministers and laymen 



226 11 istory of. the Reformed Episcopal Church. 

may be sent annually from the Convocation to the Gen- 
eral Council, and from the General Council to the Con- 
vocation, with the right to take part in the deliberations 
of said bodies respectively. 

Akticle II. In the consecration or ordination of 
Bishops or other ministers, in each Church, the Bishops 
and ministers of the other Church shall be entitled to 
participate. 

Aeticle III. The ministers of either of said Churches 
shall be entitled to officiate, transiently, in the congre- 
gations of the other; and also, subject to the respective 
regulations of said Churches, shall be eligible to a pastoral 
charge in either. 

Article IV. Communicants of either Church shall 
be received to the other on presentation of letters of dis- 
missal. 

Article V. Missionary or other congregations of 
either Church may transfer their connection to the other, 
on such terms as may be mutually agreed upon. 

Article VI. The two Churches, recognizing the fact 
that they are working together in the same great cause, 
and on the same basis, pledge each to the other their 
mutual co-operation, sympathy and support. 

Eespectfully submitted, 

Herbert B. Turner, 
Marshall B. Smith, 
Benj. Aycrigo, 

Committee. 

These Articles were adopted at the Second Council, 
May, 1874, and were signed by Bishop Price on behalf of 
the Free Church of England, on November 17th of that 
year. The Federative Union was revoked by the Free 
Church of England June 28th, 1881. 



Work in England. 



227 



In July, 1876, Bishop Cridge, authorized by the Gen- 
eral Council, visited England as a delegate of the Re- 
formed Episcopal Church to the Convocation of the Free 
Church of England, and during this visit he consecrated 
the Rev. J. Sugden, B. A., to the Episcopate. 

In April, 1877, a petition was sent to the Reformed 
Episcopal Church in America, setting forth the need and 
opportunity for the establishment of the Reformed Epis- 
copal Church in England. This petition was signed by 
Lord Ebury and others, and recommended Rev. T. 
Huband Gregg as a man suitable for the Bishopric in 
England. 

At the fifth General Council, held in May, 1877, it was 
resolved "That the General Council proceed to the elec- 
tion of a Bishop for the United Kingdom of Great Britain 
and Ireland," followed by the election of Rev. T. Huband 
Gregg, his consecration taking place in the First Re- 
formed Episcopal Church, New York, June 20th, 1877. 

Bishop John Sugden afterwards united with the Re- 
formed Episcopal Church in England, and was appointed 
Coadjutor Bishop. 

In 1878, the General Council authorized the formation 
of a General Synod in England, and gave permission for 
the same to revise the Prayer Book, "provided, 
that the Protestant and Evangelical principles of this 
Church as set forth in the Declaration of Principles be 
maintained therein and set forth as fundamental." At 
the same time, three commissioners were appointed to 
confer with three others appointed by the British Synod, 
to report such changes as were deemed necessary to the 
General Council in 1879. This decision of the Council 
was cabled to England One of the commissioners, Mr. 
H. B. Turner, visited London and attended a meeting 



22$ History of the Reformed Episcopal Church. 

of the General Synod on September 17th, 1878, when a 
printed Constitution was submitted to the Synod for 
adoption. In his necessarily cursory glance over it, Mr. 
Turner advised the Synod that he felt it should be some- 
what altered, in order to conform to the ruling of the 
Council. Bishop Gregg, on the plea of illness, left the 
meeting, and thereupon those present seemed to agree 
with the American commissioner as to organic union, but 
urged that the need of a constitution was imperative, and 
also urged its adoption, on the understanding that later 
it should be amended in such manner as the Council 
might deem necessary. 

The Declaration of Principles was found to be tam- 
pered with, one whole section being taken out and another 
altered. The second article, "This Church recognizes 
and adheres to Episcopacy, not as of Divine right, but as 
a very ancient and desirable form of Church polity," was 
replaced by: "A recognition of and acquiescence in Epis- 
copacy as a very ancient and desirable form of Church 
polity." 

Five months after the action of the General Council, 
Bishop Gregg applied for letter dimissory, stating that 
if not received in thirty days, he would act as if it had 
been received. Before the expiration of that period, or 
on November 5th, he consecrated Rev. N. A. Toke as 
Bishop. 

A meeting of the General Committee of the Reformed 
Episcopal Church of America was held January 29th, 
3879, and as there was no authority from whom Bishop 
Gregg could demand dismissal, as he had abandoned the 
men who had originally chosen him and refused to call a 
meeting of the Synod for the purpose of harmonizing the 
disturbances, it was decided to refuse such letter. 



WorTc in England. 



229 



On June 2d, 1879, Rev. A. S. Richardson, of England, 
met the General Committee in Christ Church, Chicago, 
at the request of the Commissioners, desiring from them 
some authoritative statement as to the relation of our 
American Church to the English Church, whereupon 
Bishop Sugden was officially recognized as the Presiding 
Bishop in England, the English Synod as a valid one, 
and the Constitution and Canons "as at present revised, 
with any revision of the Prayer Book that may be under- 
taken" to "be referred to the General Committee, with 
power to approve/ 5 

At the General Council of 1899, the Rev. Alfred 
Spencer Richardson, who had been nominated as Bishop 
by the Synod in England, was duly elected to that office, 
his consecration taking place on June 22d, 1899, in St. 
PauPs Church, Philadelphia, Pa. 

The work in England, after the secession of Bishop 
Gregg, came under the care of Bishop Sugden. It, of 
course, suffered by the unhappy division, as did the Cana- 
dian branch, but to the honor of the faithful band who 
remained loyal be it said, that earnest, consecrated work 
was done. In Canada, a number became adherents of the 
Reformed Church of England, as the work under Bishop 
Gregg was called, he offering to come to Canada for Epis- 
copal duty if they so desired, and Dr. Ussher withdrawing 
June 13th, 1879, from the Reformed Episcopal Church, 
became the leader of that party in Canada, being conse- 
crated Bishop by Bishop Gregg. A Convention of our 
Church was held in Ottawa, Canada, July 30th and 31st, 
1879, when petition was made to the General Council 
for authority to become a Synod, and asking for a Bishop 
for Canada, and also passing the following: "That we are 
satisfied to remain in our present position with regard 



230 History of the Reformed Episcopal Church. 



to the General Council and under the presidency of our 
present beloved Bishop William R. Nicholson, and that 
we deprecate any separation from the Reformed Episcopal 
Church as originally organized by the late Bishop Cum- 
mins." 

The General Council empowered Bishops Nicholson 
and Fallows to visit Canada and make arrangements for 
the selection of a Bishop, and on July 1st, 1880, Rev. 
Edward Wilson, D. JJ., was consecrated in St. Paul's 
Church, Philadelphia, by Bishops Nicholson and Latane. 

May 19th, 1880, the General Committee passed resolu- 
tions that the name of Bishop Gregg should be erased 
from the clergy list of this Church, he having refused to 
call a synod meeting for explanation of the difficulty and 
elfort for union, and having established another Church 
under altered Declaration of Principles. These resolu- 
tions were published and Bishop Gregg notified that on 
May 27th, 1880, his name was thus erased on approval 
of the General Committee. 

At the adjourned meeting of the General Synod of the 
Reformed Episcopal Church in England, held in West- 
minster, October 4th, 1882, the following resolution, as 
suggested by the Revision Committee for Constitution 
and Canons, was unanimously adopted: 

"Resolved, That, in view of the peculiar difficulties of 
the work of the Reformed Episcopal Church in Great 
Britain, and the great distance and consequent difficulty 
of communication between this country and America, 
this General Synod feels the imperative necessity of an 
immediate, independent existence, with full communion 
with the General Council; thus placing the General Synod 
in a position corresponding to that occupied by the Prot- 
estant Episcopal Church in America in relation to the 



Work in England. 



231 



Established Church of England, and this General Synod 
respectfully requests the General Council to take such 
action as, in its judgment, may secure this arrangement, 
and to permit the attendance of delegates to attend the 
General Synod, at the respective meetings of these 
bodies." 

At the General Council held in Baltimore in June, 
1883, -this petition was granted, and the Eeformed Epis- 
copal Church in Great Britain was allowed "a separate 
existence," with the resolution "That in granting this 
request, we hereby most emphatically affirm that any 
Church calling itself the Eeformed Episcopal Church, 
would be acting in opposition to the fundamental princi- 
ples of the Church, if any duly accredited minister from 
another Evangelical Church were to be reordained by 
any of its Bishops." 

In 1888, the Reformed Church of England in Canada, 
under Bishop Ussher, reunited with the First Synod of 
Canada of the Reformed Episcopal Church, the union 
being on the basis of the resignation of both Bishops 
Ussher and Wilson, and the election by the full Synod 
of a Bishop. The meeting was held on September 26th, 
Bishop Samuel Fallows, D. D., being elected as Bishop of 
Canada. 

February 28th, 1889, Bishop Gregg wrote to America, 
stating his intention of being present at the General 
Council in Boston, Mass., the following June, claiming 
the erasure of his name from the clergy list as illegal. 
He attended this Council, but was by the previous action 
of the General Council, of course, not entitled to a seat 
in that body, and was not permitted to address the House. 
The delegate of the English Church, the Rev. P. X. Eld- 
ridge, was present at that Council, and reported slow, but 
faithful and steady progress. 



232 History of the Reformed Episcopal Church. 

In connection with the work in England, the Revs. 
Hubert Bower and Thomas Greenland, M. A., were at 
different times consecrated Bishops, but both subsequently 
retired from the Episcopate and from the Church. 

In 1892 the Revs. J. Benny and Philip X. Eldridge 
were elected by tjie General Synod as Coadjutor Bishops, 
and were consecrated on June 24th, 1892, in Emmanuel 
Church, Gunnersbury. 

In 1893, Bishop Eldridge was elected Presiding Bishop, 
vice Bishop Sugden, who felt compelled, on account of ill 
health, to retire from office. 

Bishop Renny died July 26th, 1894, after a long and 
painful sickness; and on June 20th, 1897, Bishop Sugden 
entered his eternal rest. 

Bishop Gregg having been pronounced insane, and 
Bishop Richardson having ceased to hold any jurisdiction, 
earnest efforts were made to bring about a reunion of the 
two branches of the Church in England, and these efforts 
were, on Whit-Tuesday, May 15th, 1894, crowned with 
success — the two long-divided sections of the Church 
coming together on that day, and organizing as one Gen- 
eral S}ruod. 

At the General Council held in Chicago, June, 1894, a 
communication was received from Bishop Eldridge as 
follows: "It is with unfeigned pleasure and deep thank- 
fulness to Almighty God that I am able to officially an- 
nounce to you the reunion of the sections of our Church 
in England, after a separation of nearly sixteen years. 
Many attempts at reconciliation, extending from the time 
of Bishop Gregg's secession and his organization of the 
movement known as the Reformed Church of England, 
have been made, but until recently without success. 
Now, however, through the good hand of our God upon 



Work in England. 



233 



us, the unhappy division in the past is completely healed. 
On the 15th inst. (May, 1894), the respective Synods of 
the two Churches met, and agreed unanimously to unite; 
and later in the day a General Synod of the United 
Church was dul} organized. On motion of Bishop 
Gregg's son, the Rev. F. T. Gregg, B. A., seconded by one 
of our own ministers, the Rev. J. Anderson, I had the 
honor of being elected, by the unanimous and rising vote 
of the Synod, the Presiding Bishop of the United Church. 

iC it was decided that the Church should be officially 
known henceforth as The Reformed Episcopal Church 
in the United Kingdom of Great Britain and Ireland, 
otherwise called the Reformed Church of England/ 

(Signed,) Bishop P. X. Elbridge." 

In 1900, this same Bishop reports that "this union has 
proved, through God's mercy, to be a most blessed and 
abiding one," the condition of the Church on the whole 
being a satisfactory one, although the numerical increase 
has not been large — 1 Bishop, 24 Presbyters, 1 Deacon, 
3 licensed lay readers, 1500 communicants, 2580 Sunday 
school scholars, and amount raised yearly, $32,190. 

At the meeting of the English Synod held in Christ 
Church, Tuebrook, Liverpool, in June, 1902, the arduous 
and faithful labors of Bishop Eldridge were lightened by 
the election of Rev. T. W. Bowman, M. A., Ph.D., of 
Christ Church, Liscard, to the Bishopric. The office was 
accepted by Dr. Bowman in a few earnest words. His 
jurisdiction will extend over the churches in the north. 
At this Synod meeting, Bishop Eldridge was re-elected 
Presiding Bishop. 



Chapter XIX. 



Work in Other Fields. 

CANADA. 

The work of the Eeformed Episcopal Church in Canada 
began early in the history of our denomination, the 
church in Moncton being among the first to organize. 

In 1875, Bishop Cummins said, "I cannot doubt that 
there is a wide and open door for the Reformed Episcopal 
Church to enter in that Dominion." The denomination 
in Canada has had much against which to contend, but 
through its varying vicissitudes there are workers there 
who have bravely upheld the banner of our Church. The 
secession of Bishop Gregg threatened to be a most serious 
detriment to the Canadian work, but the majority held 
firmly to the Reformed Episcopal Church, and the calam- 
ity was averted. 

On August 10th, 1879, a meeting was held in Montreal 
for the purpose of organizing a Synod in the Dominion, 
to be "formed in accordance with the Constitution, and 
subject to the legislation and supreme control of the 
General Council of the Reformed Episcopal Church, as 
provided by Article V of the Constitution of the said 
Church." It also nominated, subject to the approval of 
the Council, the Rev. Edward Wilson, D. D., as Bishop 
of the new Synod. At this meeting the following motion 
was also carried: 

"Whereas, It seems desirable, with a view to prevent 
a recurrence of the perplexities, divisions of opinion, and 



Work in Other Fields. 



235 



heart-burnings of the past, that this Synod should mark 
its desire for a unanimity in the apparel worn by the 
Bishop and clergy in their ministrations; be it, therefore, 

"Resolved, That the Bishop and clergy of this Synod 
be requested, in their public and official ministrations, to 
wear the black gown only." 

In 1888, the unhappy division in Canada was healed 
by a meeting of both parties on September 26th, and the 
forming of one general Synod, Bishops Ussher and Wilson 
resigning, and Bishop Samuel Fallows being elected as 
Bishop over the united Synod. Canada has at this time 
no resident Bishop, the Presiding Bishop of the General 
Council having a general oversight over the churches. 

In Montreal, St. Bartholomew's Church held its first 
service December 23d, 1877, Bishop Fallows presiding. 
The Eev. Mr. McGuire, its first pastor, remained a little 
over a year. In June, 1878, Eev. Dr. Ussher took charge 
and a year later, with two-thirds of the congregation, he 
seceded and joined Bishop Gregg. The remainder of the 
people held service in a hall, with the Eev. Edward 
Wilson as pastor. On Bishop Wilson's consecration and 
subsequent call to Ottawa, service ceased to be held. In 
March, 1889, the unhappy division was healed, and ser- 
vices have since been carried on. Eev. Mr. Cook, now 
our missionary in India, was its late pastor, the Eev. A. 
B. Hubly succeeding him. 

Grace Eeformed Episcopal Church was organized in 
St. John, October, 1874, with the Eev. W. V. Feltwell, 
Pastor, he remaining until October, 1875. Through most 
discouraging circumstances and the injury of the great 
fire in St. John, the church struggled on. A new church 
was built on Charlotte Street, being opened in February, 
1879. Through the death of one of its prominent 



236 History of the Reformed Episcopal Church. 



workers, Mr. Henry Jack, it was found that the church 
owed hie estate $2500, and the people became so discour- 
aged with the burden of debt that the society was dis- 
banded in 1885, the property passing into the estate of 
Mr. Jack. 

In 187(3, a promising church was organized in Digby, 
X. S., but through most distressing financial difficulties 
the work was given up after a few years. 

In Chatham, X. B., a church was started in 1874, "and 
was prosperous for a number of years, but ceased to exist 
in 1890, more for want of a minister than anything else." 

St. John's Church, Sussex, X. B., was organized in 
May, 1874. Rev. Mr. Feltwell being its first rector. Since 
June, 1885, Rev. A. M. Hubly has been its pastor. The 
congregation now owns a church building valued at 
nearly $4000, and a rectory costing $1700. Mission 
services are carried on in five adjacent towns, its total 
membership being 149. 

The church in Moncton was the first Canadian church 
responding to the movement inaugurated by Bishop Cum- 
mins. From Ottawa also came one of the early responses 
to the call, and Bishop Cummins visited it, preaching and 
laying the corner-stone of a church there in September, 
1874. Toronto and Brantford also were towns in 
Canada where the Reformed Episcopal Church found 
sympathizers during its early years. 

NEWFOUNDLAND. 

In this far-away section, the banner of the Reformed 
Episcopal Church has been uplifted by a few faithful 
souls. 

At Clarke's Beach we have a church building, accom- 



Work in Other Fields. 



237 



modating about three hundred, with a small school house 
adjoining the church. Here the Eev. Mr. Goodchild, who 
died in 1898, from a disease contracted by exposure in 
fulfilling his duties as a missionary, labored faithfully for 
a number of years. The people are poor and the work 
a most laborious one. 

At New Harbour, there is a mission church under the 
care of the Eev. C. F. Hubbard. There are several out- 
side stations connected with these missions. In 1891, 
the number of adherents in Newfoundland was six 
hundred. 

BERMUDA. 

The first service of the Eeformed Episcopal Church 
held in this far-away spot dates back very nearly to the 
beginning of our existence. On Easter day, 1875, our 
banner was first raised, the name of the new church being 
St. George's, and its first rector the Eev. Anthony Bilkey. 
His successor was the Eev. Mr. Winfield, and later the 
Eev. J. Simpson Trotter. 

In October, 1878, Bishop Fallows visited Bermuda and 
assisted in opening the new church. 

For nearly ten years, Eev. Henry J. Wood, now in 
British Columbia, was the rector of St. George's, followed 
by the Eev. Ephraim Philips, who afterwards returned 
to the United States. 

BRITISH COLUMBIA. 

The work in British Columbia began with the early 
history of our denomination. In October, 1874, Dean 
Edward Cridge, three hundred and fifty communicants, 



238 History of the Reformed Episcopal Church. 



and a Sunday School of one hundred and fifty, of the 
Cathedral in Victoria, B. C left the Church of England 
and formed a Reformed Episcopal parish, its organization 
taking place October 28th. A building lot was given the 
new church in 1875 valued at $25,000, and a building was 
erected. 

In the General Council of 1875, Rev. Edward Cridge 
was elected as a Missionary Bishop for the Pacific coast. 
He was consecrated in Emmanuel Church. Ottawa, On- 
tario, Canada, July 17th, 1876, by Bishops Cheney and 
Xieholson. 

The work continued to be confined to the church in 
Victoria until about 1882. when the Rev. George B. Allen 
and his congregation of the Protestant Episcopal Church, 
applied for admission into the Reformed Episcopal com- 
munion, and services were also held in Xew Westminster, 
B. C, looking toward the organization of a church there. 
Bishop Cridge had been joined in his labors a few years 
before by the Rev. J. B. Chantrell. who afterward, on 
account of his health, was obliged to resign. 

In 1886, the Rev. John Reid. D. D., united with the 
Reformed Episcopal Church from the Presbyterian fold, 
and became Bishop Cridge's co-worker. In this same 
year. also, the little church (St. Paul's) in Xew Westmins- 
ter, called to its pastorate the Rev. Thomas Haddon. from 
the Wesleyan Church. 

During 1894, a mission was established bv the Rev. Mr. 
Haddon at Vancouver, and another was inaugurated in 
the northern part of Victoria. 

In the following vear. Rev. J. D. Wilson. D. D.. became 
Bishop Cridge's assistant in Victoria, and the Rev. F. Ten 
Broeok Revnold* was called to New Westminster, resign- 
ing on account of his health in the summer of 1901, the 
Rev. W. M. Magrath taking the rectorate. 



Work in Other Fields. 239 

Eev. Dr. Wilson also resigned, and is now a professor 
in our Theological Seminary, Philadelphia, Pa. 

Amid difficulties and opposition, the banner of the 
Eef ormed Episcopal Church is still uplifted in this distant 
section, and the churches thus far established bravely hold 
their own. May the Divine Head of the Church grant 
His blessing of consecration and growth upon the up- 
holders of the truth in this portion of His vineyard. 



Chapter XX. 



Work in the South. 

This branch of our work has always been one of deep 
interest to our denomination, and the noble and faithful 
Bishop who presides over this portion of the Lord's vine- 
yard has endeared himself not only to those with whom 
he labors in the Lord, but to our whole Church. 

We find in Col. Aycrigg^s Memoirs, under date of De- 
cember 15th, 1875, that he quotes as follows from a letter 
of Bishop Cummins: December 5th, ordained as "Deacon 
Mr. Frank C. Ferguson, not a novice, but one who in the 
Protestant Episcopal Church has been an earnest and 
faithful worker as a layman among his own race. . . . 
Rev. Mr. Stevens . . . proposes to open, on the first of 
January, 1876, in Charleston, a training school for the 
education of colored candidates for the ministry." 

A Convocation was held representing six colored 
churches, which requested admission into our denomina- 
tion, and at the General Council of 1875, Rev. Benjamin 
Johnson, a native of South Carolina, and a former chap- 
lain in the Confederate Army, was appointed as an evan- 
gelist, to labor among them, and he was soon joined by 
the Rev. T. F. Stevens. At the beginning of 1876, there 
were about seventy communicants, three colored clergy- 
men and eight churches. 

Perhaps we can give no better account of the work than 
to quote here a communication of Bishop Stevens, courte- 
ously prepared at the writer's request for this history. 
Bishop Cummins was greatly interested in this work, and 



Work in the South. 



24.1 



in 1875 spent some time with these churches in Charles- 
ton. 

"In 1875, Rev. P. F. Stevens, of South Carolina, joined 
the Reformed Episcopal Church. Mr. Stevens was a 
Southerner, born and bred. A graduate of the State 
Military Academy located in Charleston, S. C, he early 
became an officer therein, and finally rose to be its super- 
intendent. Called to the ministry, he resigned from the 
Academy, was ordained, and took charge of a country 
parish of the Protestant Episcopal Church. A large num- 
ber of slaves belonging to his parishioners formed part of 
his field. Supplementing the teaching of the owners, the 
ministry of his predecessors, and that of Methodist min- 
isters who had been from time to time employed to preach 
to the Negroes, Mr. Stevens, at the close of the war, had 
enrolled several hundred of these slaves as communicants 
of the Protestant Episcopal Church. Most of these de- 
serted the Church on emancipation, and Mr. Stevens had 
to begin almost afresh. Gradually regathering his scat- 
tered flock, he built several chapels, other than the old 
special plantation chapels, out on the highways, accessible 
to all. In 1875. he had gathered into these chapels some 
four hundred communicants, and had two men prepared 
for Beacons' orders. These men, although examined by 
two of the leading presbyters of the Diocese, were twice 
rejected by the Standing Committee. Seeing the im- 
possibility of these men and congregations obtaining 
recognition bv the diocese, although the Bishop was in 
sympathy with his efforts to secure such recognition, Mr. 
Stevens advised them to apply for admittance into the 
Reformed Episcopal Church, recentlv organized bv 
Bishop Cummins. Their application was favorably 
answered, and the Rev. Ben Johnson was appointed evan- 



■Jlv History of the Reformed Episcopal Church. 



gelist to receive and organize them. Mr. Stevens, shortly 
after this, himself joined the Reformed Episcopal Church, 
expecting to go into other work. Bishop Cummins 
ordered him to report to Evangelist Johnson, who 
assigned him to his old work among the blacks. In 1879, 
he not being present, the General Council elected him 
Bishop of the Special Jurisdiction of the South (the work 
among the Freedmen). There are now some forty sta- 
tions in South Carolina, with thirteen ordained ministers 
and fifteen hundred communicants under his care." 

At the meeting of the South Carolina Convocation, 
held in Immanue! Church, Middle St. John, S. C, De- 
cember 4th, 1901, Bishops Stevens made the following 
report: "In the course of the year. I have held 104 ser- 
vices, 62 quarterlv visitations, administered the commu- 
nion 16 times, and confirmed 50 persons." 

The following is the report on the state of the Church: 
Churches. 38: communicants, 1981; total collections, 
$2653.18: value of propertv, $17,371. 

EEPORT OF MISSION SCHOOL. 

The twelfth session of the Reformed Episcopal Paro- 
chial School. Nassau Street, Charleston, S. C, began 
October 1st. 1901, with an enrollment of 85. The 
branches taught are reading, arithmetic, geography, his- 
tory, spelling, language, grammar, writing and the Bible. 
The school assembles each morning at 9.30 for religious 
exercises, responsive Bible reading, hymns and catechism. 
After these, thr primary classes remain in the large room 
and the advanced pass to the study room. To make good 
men and women of our boys and girls is the mission of our 
school. Within the last five years, eight of our pupils 



Work in the South. 



243 



entered Avery Institute, Charleston, and one the State 
College, Orangeburg. 

Of the above numbers, three graduated in the class of 
1901, Avery, one as its valedictorian, and has this October 
entered Fisk University, Tenn.; one is teaching in this 
State, many others are working at trades. 

The Bible is one of our text books, and we endeavor to 
have the children feel that it is the Book of books, and 
that Jesus loves them with an everlasting love. W e often 
hear from those who have passed from us, that they are 
striving to do His will. We receive letters from one of 
our boys who is bearing arms for his country in Manila. 
May God make him a Christian soldier. We ask the 
prayers of the dioceses, that the good Lord will direct and 
keep them until the perfect day. 

There are many improvements that would add to the 
comfort of our school and make our work more effect! /e. 
Still, we are hopeful, and trust that in the near future 
we shall be able to strike out this part of our report. We 
are always glad to see visiting friends. 

Eespectfully, 

Miss E. E. Sanders, 
Eev. E. A. Forrest, 

Teachers. 



Chapter XXI. 



Work in Foreign Lands. 

The Reformed Episcopal Church has from the begin- 
ning been a Missionary Church. As early as the second 
General Council, a resolution was passed "That, in the 
judgment of this Council, it is important that missionary 
societies be at once organized in our parishes, for the 
promotion of this end." Early in our history, aid was 
given to various mission causes: in Sierra Leone; the 
McAll Mission, France; work in Japan, under Mrs. Laura 
H. Pierson; the work of Rev. G. M. Gardner in China, 
and to efforts in various parts of India, an attempt also 
being made to establish a mission in Alaska. 

Our church in Germ ant own is a notable instance of a 
missionary church. Its rector, Rev. D. M. Stearns, has 
been the instrument of collecting large sums of money 
for mission work, Miss Hammer, the Treasurer of our 
Missionary Society, reporting, in the year 1898, some 
$21,000 through this church and its pastor. 

At first, the work of our denomination was carried on 
through the Woman's Union Missionary Society, the 
American Board of Commissioners for Foreign Missions, 
etc. That work through the channel of the former was 
an obligation laid upon us, and one which should be 
recognized more than has been done, is the feeling of 
some of the friends of the Church, and while the largest 
part of our work is now in our own station in India, funds 
are still sent to other places. 

Our early attachment to the Woman's Union Mission- 



Work in Foreign Lands. 



245 



ary Society grew out of the action of the New York and 
Philadelphia Synod, which was confirmed by the General 
Council held in Peoria, 111., in May, 1885, the resolu- 
tions adopted being as follows: 

1. Resolved, That the largest sum possible be raised 
during the ensuing year, to be appropriated as far as it 
will go, to sustaining such one of the missions of the 
"Woman's Union Missionary Society of America for 
Heathen Lands," or such department of any, as shall 
be found within our means, said sum to be understood 
as pledged by the several parishes contributing thereto. 

2. Resolved, That an earnest appeal be made to all our 
parishes in the United States and British American do- 
minions, which have not already done this, to establish 
at once mission bands, or parochial auxiliaries, of the 
Woman's Union Missionary Society, with the specific 
object of raising funds for the field selected, and that all 
be urged, so far as may be found practicable, to concen- 
trate their efforts and gifts for foreign work upon that 
particular mission. 

3. Resolved, That a committee of five, residing in or 
near New York City, be appointed to organize and carry 
forward this work, and to keep up the communication 
with the Woman's Union Missionary Society necessary 
for the purpose. 

The committee appointed by the chair consisted of 
Eev. Messrs. A. M. Morrison, J. Howard-Smith, D. D., 
William T. Sabine, D. D., and Messrs. W. H. Keid and 
Alex. G-. Tyng. This committee organized June 15th, 
1885, with Dr. Howard-Smith as Chairman. 
On motion of Dr. Howard-Smith, it was 
"Resolved, That we choose the station at Cawnpore, 
India, as the field for our present work." 



246 History of the Reformed Episcopal Church. 

While some of our Church workers still labor for the 
foreign field through this channel, we now have a flour- 
ishing mission station under our own denominational 
uame. 

Although the resolution reads, "during the ensuing 
year" etc., it would seem as if some action might be taken 
by the General Council which would either revoke the 
resolutions offered at Peoria, or recognize more fully, in 
connection with our Indian work, the obligation which 
some of our church members feel to be still binding us 
to the Woman's Union. The work through our own 
denomination has been richly blessed and continues to 
show to those who labor there the possibilities of yet 
greater and wider openings for the proclaiming of the 
Gospel to darkened souls. 

At the General Council held in Boston, Mass., in May, 
1889, the Woman's Foreign Missionary Society of the 
Reformed Episcopal Church was formed, and Mrs. 
Katherine S. Nicholson was elected its President, and by 
re-election has since that time carried on the affairs of 
the Society and proved a most able and consecrated 
manager. 

In October, 1889, Mrs. Elizabeth M. Bacon, of Christ 
Church, Peoria, 111., gave herself to the work in India, 
and without salary, and alone, went to that far-off land. 
We do not carry our denominational lines into the field. 
It is only at home that we define them, and although our 
Church has under its charge this section of India, its 
sole aim and work is for souls. In November, 1890, 
after working in Calcutta and Cawnpore, Mrs. Bacon 
went to Lalitpur, our present mission station. Here she 
bought a bungalow of seven rooms, with twenty-nine 
acres of land, and in less than two months had started two 



Worh in Foreign Lands. 



247 



schools. In 1891, an Orphanage was opened, and num- 
bers in the vicinity of from two hundred to three hun- 
dred children. There is a small church, and hospital 
and zenana work is also carried on. Mrs. Bacon was at 
one time assisted by Miss Eberle and Mrs. Hedrick, who 
were obliged, on account of their health, to give up their 
work. 

On December 17th, 1898, Rev. David T. Van Horn, 
a student of our Seminary, and a truly consecrated 
missionary worker, sailed for India. In September, 
1899, Miss Elizabeth Graydon, of Ottawa, and Miss 
Martha Bartley, of Philadelphia, answered a call for 
added help in India, and sailed for that far-off land, the 
support of the former coming from the Church of the 
Atonement, Germantown, Philadelphia, and the latter 
from Emmanuel Church, Philadelphia. 

In May, 1900, the Treasurer reported receipts of 
$3940.20,' and expenditures of $3924.58, with a total of 
67 orphans supported by churches and individuals, and 
several Bible readers, together with the Katherine S. 
Nicholson School, supported by St. Paul's Church, 
Philadelphia. 

In 1898, a crisis seemed to come in our foreign mission 
work. Through lack of income and of personal help in 
India, it was thought it might be expedient to transfer the 
work to some Board of Foreign Missions, and letters had 
even been exchanged regarding the matter. At this date, 
October, 1898, a letter was received from the Rev. Mr. Van 
Horn, offering his services as a missionary of our Church, 
and with a real sense of Divine guidance, Mr. Van Horn 
was elected to such work. He was ordained in Philadel- 
phia, and reached India February 22d, 1899, at once 
taking up the study of the language. 



248 History of the Reformed Episcopal Church. 

A second station was started at Bansi, where there was 
a bungalow and about thirty acres of land. In October, 
1899, the Kev. H. S. Hoffman, D. D., ottered to purchase 
the place, repair it and vest the title in the Reformed 
Episcopal Board, calling the station the Mrs. H. S. Holf- 
man Mission, as a memorial to his wife. This otfer was 
duly accepted. 

Lalitpur is in the Northwest Province, with an area of 
1943 square miles, and a population of some 200,000 or 
more, most of whom are in spiritual darkness. The near- 
est mission station is Jhansi, some seventy-five miles 
away. One can therefore see at a glance the privileges 
as well as the great responsibilities resting upon us. 

In 1900, the Orphanage included 72 boys, 91 girls; 
60 of whom are supported by friends in America. The 
children are taught shoemaking, carpentering, tinning, 
sewing, weaving and cooking. The attendance in the 
Sunday schools is 170. 

Our representatives in India are eight Christian 
teachers and preachers (native), Mr. and Mrs. Monk 
(Eurasians), Miss Watson, Miss Bartley, Miss Graydon, 
Rev. Mr. and Mrs. Van Horn, and Rev. Charles R. Cook, 
M. D. 

In 1900, a special fund for the famine sufferers was 
received through The Episcopal Recorder, and forwarded, 
amounting to about $948.88. 

In his report to the General Council of 1900, Rev. Mr. 
Van Horn says: "I firmly believe that the Holy Spirit 
has commissioned the Reformed Episcopal Church to 
this people, 'To open their eyes, and to turn them from 
darkness unto light, and from the power of Satan unto 
God, that they may receive forgiveness of sins and inheri- 
tance among them which are sanctified by faith that is in 
Me.' " 



Work in Foreign Lands. 



249 



The Woman's Foreign Missionary Society is under the 
direction of the Board of Foreign Missions. 

"Its object shall be to spread missionary literature 
among our churches, to carry on the work of the Woman's 
Union Missionary Society, a channel already accepted by 
General Council for missionary effort, to forward money 
entrusted to it for other missionary work, and to raise 
funds to enable the Reformed Episcopal Church to send 
the Gospel to the heathen, as new appeals may come to 
the Council, and thus to 'hasten the coming of our 
Lord/ " — Article II of Constitution. 

The Reformed Episcopal Church suffered a great loss 
in the death of Mrs. E. M. Bacon, the pioneer missionary 
in India of the denomination. On August 27th, 1900, 
she remained in her room, complaining of weariness. 
On the morning of September 4th, she superintended the 
giving of grain to some beggars at the gate, and at night 
she had gone to her reward, a victim of the dreaded 
cholera. It seems fitting to add a word in regard to this 
noble woman. Mrs. Bacon and her husband were charter 
members of Christ Church, Peoria, 111. Together they 
labored in this church until the death of Mr. Bacon, 
when the call seeemed to impress itself upon her to go to 
the foreign field. One of Mrs. Bacon's last gifts to 
Christ Church before leaving home was a rectory and 
general help in addition toward the purchase of the 
church lot. She then gave herself to the work of foreign 
missions, buying the property in Lalitpur, and then 
deeding it to the Reformed Episcopal Church. It was 
surely Cod's dealing, that two years before her death Rev. 
Mr. Van Horn joined her and became familiar with the 
work, so that he, with his wife, long a loved co-worker of 
Mrs. Bacon's, were ready to assume the charge which the 



^50 History of the Reformed Episcopal Church. 

tired hands laid down. It seems a sweet memory of her 
that the last act of her life was the dispensing of food to 
the hungry at her gates, just as she had so often given 
the Word of life, the Bread from heaven, to the hungry 
souls about her home, and "many will arise and call her 
blessed." 

We take the following from The Episcopal Recorder 
of October 18th, 1900: 

"At a meeting of the Board of Foreign Missions, held 
on the afternoon of October 9th, 1900, the following 
minute relating to the sad death of Mrs. £. M. Bacon, 
was unanimously adopted: 

"Inasmuch as there has come to this Board of Foreign 
Missions of the Keformed Episcopal Church the sad 
intelligence of the death of Mrs. E. M. Bacon, the pioneer 
and founder of our foreign missionary work in India, be 
it hereby put on record: 

"First. That being, as a Board, deeply moved by this 
inscrutable providence, we earnestly urge the entire mem- 
bership of our communion to recognize in the event and 
in the example of the Lord's hand-maiden, the Divine 
call to a fuller consecration to Christ, to larger faith, to 
greater and more heroic zeal, and to more earnest efforts 
to bear the precious Gospel of Christ to the benighted 
heathen. 

"Second. That we feel moved to tender, devout thanks- 
giving to the great Head of the Church for having put 
it in the heart of Mrs. Bacon to inaugurate the foreign 
missionary work of our communion in Lalitpur, India, 
and for the guidance and blessing vouchsafed by the Holy 
Spirit to her, so that she was permitted to bring the mis- 
sion to its present condition of prosperity and promise. 

"Third. That, while we express the profound sorrow 



Work in Foreign Lands. 



251 



of our hearts that we shall not again on earth behold her 
face nor hear her voice of appeal for the neglected 
orphans and unsaved souls in India, we will embalm in 
our hearts the memory of her Christlike spirit, unselfish 
devotion, untiring zeal, and purity of purpose in starting 
and for more than ten years prosecuting the missionary 
work of our Church in India, and that we are and will 
ever be stimulated to more earnest prayer and larger 
pecuniary aid to sustain and extend the mission for which 
she sacrificed her life. 

"Fourth. That to give immediate and practical effect 
to this solemn dispensation of God's providence, we sug- 
gest that there be held in all the churches of our com- 
munion, on Wednesday evening, November 14th, a 
special Missionary Memorial Service, for the purpose of 
not only rehearsing the life and work of the beloved 
laborer whom the Lord called from toil to rest and re- 
ward, but for stimulating a larger missionary spirit 
among our people, and for uniting their prayers and gifts 
in the support of those upon whom now rests the respon- 
sibility of our missionary work in India. 

"Fifth. That, in view of the fact that we are indebted 
to Mrs. Bacon for the founding of the mission, and that 
through all the years of its existence she has made great 
sacrifices for its success, and that she was called home 
while in active work, the Orphanage at the said mission 
shall be, and is hereby, designated for all time to come 
'The Elizabeth M. Bacon Orphanage/ 

"H. H. Sinnamon", Secretary" 

The writer had been promised some personal reminis- 
cences of her work in India by Mrs. Bacon, but a few 
weeks before her death she wrote that, while she had 



252 History of the Reformed Episcopal Church. 

started such an article, she had been so overburdened 
with work that she must leave it in the writer's hands to 
add what she thought wise to this history. The follow- 
ing, evidently intended as the fulfilment of this promise, 
was found among her papers and sent to Mrs. Nicholson. 
It is in Mrs. Bacon's own handwriting: 

Lalitpur, India, April, 1900. 

"It is hard to tell when the first thought came of com- 
ing to India, but it was in the year 1887, soon after my 
dear husband had been gathered to his last home, and life 
seemed to have lost all its joy. It was then I heard a 
returned missionary speak of the terrible condition of 
the widows in India, and how hopeless their lives were 
to them in this world, or in the next. Then our own 
blessings and riches in Christ came before me, and I 
asked God to fill me with His Spirit and show me if it was 
His will that I should take the blessed Gospel to some of 
them. Having only a small income of my own, I applied 
to the Woman's Union, and also Presbyterian societies, 
to send me as their missionary, but they both thought T 
was too old for the service. So, feeling sure the Lord 
was leading me, I asked the Woman's Union Society to 
let me go under their protection, and I would pay my 
own expenses, which they very kindly allowed me to do. 
So I came out with two of their missionaries — Dr. Alice 
Ernst, and Mrs. Anna Hedrick — to Calcutta, arriving 
there the end of November, 1889, where I remained, 
with the exception of one month (which was spent in 
Cawnpore), till the following October. Studying the 
language wa? the first and chief work, and the days 
passed very hapnily in this way, with the sweet compan- 
ionship of Mis? Gardner, "Dr. Ernst, and Miss Easton. 



Work in Foreign Lands. 



253 



"In October, wanting to try my hand in a small school, 
I made the attempt to start one in two or three localities, 
bnt was made to understand that I was trespassing on the 
ground of other missions; so, hearing of a large tract of 
country lately opened by a railroad, where there were 
few missionaries, and in company with Mrs. Holcomb, 
from Jhansi, I went to several towns, among which Lalit- 
pur seemed the most favorable. Not in any place was 
there a room or house to rent, but in Lalitpur was a bun- 
galow for sale, so buying seemed the only way open. 
Rev. James Holcomb very kindly transacted the business 
for me. He and his wife were most hospitable, and I 
spent many happy days with them. Lalitpur district 
joins Jhansi District, and was quite separate until two 
years after our mission was started, then the government 
united the two, and now it is largely administered from 
Jhansi. 

"The opening of the work was slow and difficult, there 
having been no girls' schools or zenana work before. A 
young native Christian woman from Lucknow came to 
work with me, and we started out together to find a room 
or house for a girls' school, taking a man servant with us, 
who carried a stick to keep off the dogs, men and boys 
who followed us. They had never seen a European lady 
walking through the little narrow streets before. We 
found a small mud house, with a little courtyard inside, 
where was one of the hideous idols, found in so many 
places," for the family to worship. We had the house 
white-washed and put in order, and started out to find 
scholars. This was most difficult. There had never 
been any school for girls before, and the few women who 
ventured to talk with us, through a partly open door, 
could see no need of any. One woman said, 'I would 



'23 i History of the Reformed Episcopal Church. 

rather see my girl dead than have her able to read.' 
Others said, 'Girls should know how to cook their hus- 
band's food, and reading was a shame to a woman/ and 
so on all through the streets, and we made no progress. 
Then we bought some muslin and made kurtas, and 
showed them to the women, and told them we would 
teach them to sew, and, when they had finished a kurta, 
they might have it. This bait drew them, so we engaged 
a 'Dai' or woman to gather the children, as they have no 
idea of time, and told them to come in the morning. 
The next morning we took down the kurtas, cut in differ- 
ent sizes, and had not long to wait till about a dozen 
little brown-faced, frightened children appeared at the 
door with the Dai. who was trying to push them into the 
room, for it was to her advantage to have the school, as 
we paid her two rupees a month for collecting them. It 
took many weeks to make them understand we really 
wished to help them — they could not understand a dis- 
interested motive; there were always rumors around that 
we were going to take all the children to America, and 
for several days at a time not a child appeared; but we 
quietly sat there sewing, and they would all come back 
again. We had a large, interesting school, and they soon 
enjoyed reading, and counting, and their Scripture verses, 
and the bhayans or hymns were always a delight to them, 
and others, too. for the women in the zenanas would ask 
the school children to go and grind their grain in their 
houses, for they sing as they grind, and the women 
wanted to hear the children sing. So the Gospel story 
was sung in many homes. 

"Those pioneer days weTe happy days, and we were 
nnoh among the people, for we had no conveyance, and 
walked up and down to the school through heat and rains, 



Work in Foreign Lands. 



255 



thus meeting many women and children on the way, 
talking to them as we went along." 

Rev. Mr. Van Horn has become the Superintendent 
of the work in Lalitpur, and Mrs. Van Horn the Super- 
intendent of the Orphanage. 

On October 20th, 1900, the Eev. Charles R. Cook, 
M. D., a graduate of our Theological Seminary, and after- 
ward graduated an M. I), from McGill University, Mon- 
treal, Canada, sailed for India, to represent our Church 
there as a medical missionary, that through his ministra- 
tions to the body he might also bring a cure to the soul 
from the Great Physician who hath "sent His Word and 
healed them." 

At the meeting of the Board of Foreign Missions, held 
May 31st, 1901, the Rector of Christ Memorial Church, 
on behalf of the parish, stated that, if it met with the 
hearty approval of the Board, arrangements would be 
made to secure and equip a hospital in connection with 
our work in India, and asked that a committee be ap- 
pointed, with power to carry the proposal into effect. 

The following resolutions were unanimously passed: 

Resolved, That we are readv with open hands to receive 
this gift as a token of Providence, and that we give every 
assurance of our willingness to co-operate heartily in 
putting into speedy execution the donor's desire. 

Resolved, That we hereby name the following com- 
mittee of co-operation: Dr. Dager, Dr. Tracy, and Mr. 
W. H. Allen. 

EarTy in 1902, the Board of Missions decided to make 
a change in our foreign work, Dr. Cook being placed at 
Lucknow, Tndia, a city of some 270,000 inhabitants, 
there to establish a dispensary and hospital and to do 



2j6 History of the Reformed episcopal Church. 



evangelistic work. Some of the older girls were sent to 
Miss Dietrich in Cawnpore, and Miss Graydon was sent to 
an independent mission in Calcutta. 

A home for the girls in Lalitpur has hecn secured by 
special contributions, and our work seems to be growing 
in all its departments. 

Through subscriptions, a memorial tablet is to be 
placed at the grave of Mrs. Bacon, where her life was laid 
down for the service of her King in far-off India. 



Chapter XXII. 



The Reformed Episcopal Theological Seminary. 

On the corner of Forty-third and Chestnut Streets, in 
West Philadelphia, Pa., stands the beautiful Christ Me- 
morial Church, erected as a memorial to Mrs. Charles M. 
Morton by Miss H. S. Benson, and next it the Theological 
Seminary. It was formally opened in 1887, with eight 
students. Each student occupies a separate furnished 
room, and the building is heated with steam. It possesses 
a good library, to which are added volumes from time to 
time by different friends of the Church. 

A new feature has recently been added to the Seminary, 
in the way of evening classes for young men who, desir- 
ous of entering the ministry, are yet unable to give up 
the hours of the day to their studies. 

The receipts for the Seminary to April 30th, 1900, for 
the three years from the previous Council, were 
$40,718.52, and its expenditures were $38,298.42. 

This Seminary is open to all denominations. "The 
requisites of admission are evidences of personal piety 
and a call of God to the ministry." The expense to the 
student is $20 a year for the care of the room, and $10 
for gas and heat. There are two terms, the first from the 
third Thursday in September to the 24th of December; 
the second from the 3d of January to the Thursday after 
the first Tuesday in June, with a week's vacation at 
Easter. 

There is a Preliminary Department connected with the 
Seminary, where students can obtain the necessary 



258 History of the Reformed Episcopal Church. 



foundation studies, enabling them then to enter the regu- 
lar three year course. 

From the Hand Book of 1901 we quote the following: 

"Students previously graduated, 40; students in middle 
class, 2; students in junior class, 3; students in Prepara- 
tory Department, 8." 

In 1901, the Eev. Joseph D. Wilson, D. D., was added 
to the list of professors in the Seminary. 

The Eeformed Episcopal Church needs young men for 
its ministry, to take the places in the years to come of 
those who have borne the burden and heat of the day; 
young men thoroughly consecrated and then deeply im- 
bued with the conviction that the Eeformed Episcopal 
Church is their particular field of labor, a Church charac- 
terized for puritv of principles and thoroughly evangeli- 
cal teachings. May He who is the great Head of the 
Church and the Divine Teacher lead more of the young 
men of our churches to turn their thoughts to this call 
of God to service in this portion of His vineyard. 

A new branch of the Seminary was inaugurated in 
1900. Young men are invited to come to the Seminarv 
one evening- each week to meet one of the facultv. and 
be instructed in the various essential 3 of the ministry of 
our Church, its beliefs and principles. These men are 
not asked to enter our ministry, but in this wav anv who 
nre contemplating the step can become familiar with out 
denomination, and the facultv can op. th.pir part iudgn of 
the work thev can do. ?nd. as it wpro. sel^ot those who bv 
their consecrated lives and adaptability for the work it 
would seem wise to encourage to enter the regular course 
of studv. Tn 1901, the first year, some seven or eight 
were in the class. 



Chaptbb XXIII. 



The Bassinger Home. 

In 1891-92, Dr. Bassinger, of Murray Hill, N. J., con- 
ceived the idea of a home for the ministers of the Ke- 
formed Episcopal Church, who, having spent years of 
faithful service in the denomination, were either too dis- 
abled or too aged to continue in her active ministry. In 
the spring of 1892, the Synod of New York and Phila- 
delphia convened in St. Luke's Church, Cambridge, Mass., 
and at that time the proposition was submitted, with the 
offer of three acres of land and $500 in money, provided 
ten others would give equal shares. A committee, con- 
sisting of the Revs. George W. Huntington, W. A. L. Jett 
and Messrs. George C. Miller, Joseph Barton and Wm. W. 
Lathrope, were appointed to visit Murray Hill and meet 
with Dr. Bassinger. On consultation with the Doctor 
and his wife, it was decided that, in place of the gift of 
land, a substantial farm house and farm would be given. 
The deed was made out to this committee, and the object 
was stated that it should be "a home for aged and dis- 
abled ministers, their wives and daughters dependent 
upon them for support," This home is under the care 
of the Synod, the committee having discretionary power 
as to admittance into the home. There is a small endow- 
ment of $2000, its further support being by voluntary 
contributions. 

Two of our faithful workers and their wives have found 
this a quiet place in which to rest and wait for the call 



260 History of the Reformed Episcopal Church. 



to come up higher. Both have now gone home — the Rev. 
J. S. Harrison, M. D., and the Rev. J. Simpson Trotter. 

The Committee in charge of the institution are: Bishop 
W. T. Sabine, D. D., W. D. Stevens, Mr. George C. Miller, 
Mr. W. W. Lathrope, and Rev. W. A. L. Jett, Treasurer. 

The home is situated near St. Luke's Church, Murray 
Hill. K J., and is about twenty-three miles from New 
York City. 



Chapter XX1Y. 



Young People's Societies. 

The work among the young people of the Eeformed 
Episcopal Church had its beginning even before the great 
wave of Christian Endeavor swept over this and other 
lands. 

A prayer meeting for young people was inaugurated in 
the First Church, New York, in June, 1883, by Messrs. 
Sutcliffe and Mossop; and in this church, so often the 
pioneer in good works, two young men, Messrs. E. L. 
Eudolph and Daniel H. Eupp, planned a conference for 
young people, perfecting the arrangement to the 
minutest detail, and then laying the plans before the Eevs. 
Drs. Sabine and Howard-Smith, Eevs. Huntington, King 
and England, who warmly commended the project. 

The first conference was held February 22d, 1886. In 
the following week, the Eev. Mr. England, of Emmanuel 
Church, Newark, N. J., called together the young people 
of that church for the purpose of organizing a prayer 
meeting, and in the same year every church represented 
in the conference was holding a young people's prayer 
meeting. 

From this small beginning, the young people of other 
denominations in New York City became interested in 
the matter, and the result was the organization of a 
Young People's Society, composed of representatives of 
churches of all the evangelical denominations, and several 
large conferences were held. Then followed the organi- 



History of the Reformed Episcopal Church. 

zation of the Christian Endeavor movement, and this 
society was disbanded. 

In 1888, the Philadelphia Conference was started, 
largely aided by the efforts of the Rev. W. R. Collins, 
then a student in the Seminary. 

The organization of conferences in Boston, Chicago, 
Scranton, Baltimore and Toronto followed, and each year 
on Washington's Birthday and again during the autumn 
in most of these cities conferences are held in the various 
churches, and by addresses and the reading of papers, 
they strive to kindle and hold together the enthusiasm for 
the Lord's work among our young men and women, in 
and through the instrumentality of the Reformed Epis- 
copal Church. 

"The basis of representation is the membership of the 
church." In the New York Conference, for instance, 
"it is one for every ten communicants. Every member 
has a right to vote, but delegates must be chosen from 
among the young people. The Conference is not com- 
posed of societies or representatives of societies, but repre- 
sentatives of churches, who are therefore required to be 
communicant members." 

Many of our churches have also Christian Endeavor 
Societies, such Society being officially recognized as a 
branch of our work by the Synod of Chicago in 1894. 

The work among our young people is an important one, 
for upon them in years to come will rest the responsibility 
of wisely conducting the affairs of our Church. 

The 'New York Conference has taken up the work in 
the South under Bishop Stevens. In what better way 
can we interest the young people of our churches in the 
interests of our denomination, than through these confer- 
ences, and what better line could be taken than through 



Young People's Societies. 



263 



their instrumentality to extend the knowledge of the 
principles of our Church among our young people? The 
early founders of our denomination were well grounded 
in these principles. They suffered for them and suffering 
is a teacher who impresses her lessons in a way never to 
be forgotten. Yet the knowledge is just as essential to- 
day among the young of our churches as it was then. It 
is through them that our Church of the future is to 
launch out into new fields and other sections, and our 
conferences ought to be the stepping-stones to that end. 
This is a thought that we need to realize more than we 
do, and which, if realized and carried out, would make 
these yearly meetings of far more value than perhaps they 
are, and would make our young people more enthusiastic 
and more rilled with esprit de corps than ever before, and 
thus be the means of strengthening our cords and advanc- 
ing the interests of our beloved Church. 



Chapter XXV. 



Lives of the Bishops of the Reformed Episcopal Clvurch. 

George Davtd Cummins, D. D., Founder and First 
Bishop of the Eeformed Episcopal Church. 

Who can tell the power of a truly consecrated life? It 
is like the circles caused by the casting of a pebble into 
the waters, ever widening, spreading, until they reach 
the farther shore. So a life dedicated to the service of 
God and consecrated by Him, ever widens in its influence, 
drawing more and more the lives of men into its circle 
and never ceasing its beneficent power until it reaches 
the homeland of God, and even then leaving behind its 
impression upon the souls it has touched. 

Such a life was that of the beloved founder of our 
Reformed Episcopal Church. Poorly and inadequately 
can one who never knew or saw him do justice to a sketch 
of his life, and yet every one who is a member of the Re- 
formed Episcopal denomination, who loves it and is will- 
ing to sacrifice much for it, ought to know something of 
him who suffered for the sake of the truth it would defend. 
On his twenty-first birthday, Mr. Cummins wrote these 
solemn and almost prophetic words: "Just twenty-one. 
What a crowd of thoughts pass through my mind on writ- 
ing those words. I think of my history, the life I have 
lived, the scenes through which I have passed, the calling 
in which I am now engaged, and of the future — what I 
shall yet be, what will be the character of the rest of life's 
pilgrimage which lies before me, and whether the world 
will be any better and happier from the fact that a man- 



Lives of the Bishops. 



265 



child was born into the world December 11th, 1822. 
Who can tell? The dark future answers not: but my own 
spirit can answer, through the aid of the Divine Spirit, 
it shall be so. May God grant it." 

George David Cummins, one of four children, was the 
son of Maria and George Cummins, his father of Scotch, 
his mother of English descent. 

He was born in Smyrna, Delaware, December 11th, 
1822. When but four years old, the father of Bishop 
Cummins died, and in the autumn of 1833, at the age 
of eleven, the lad was sent to Newark, N. J., where he 
entered the school of a Presbyterian clergyman. 

At fourteen, he entered Dickinson College, Carlisle, 
Pa., intending to study for the law, but when, during a 
revival in the college, in his seventeenth year, Mr. Cum- 
mins gave his heart and life to the service of God, he 
decided to enter the ministry. On July 8th, 1841, he 
graduated with high honor, delivering the valedictory 
oration, and receiving the degree of B. A. 

"In March, 1842, he was appointed by the Baltimore 
Methodist Episcopal Conference to the Bladensburg Cir- 
cuit, in the State of Maryland." It is said of him: 
"Active, earnest, enthusiastic, he did everything with his 
whole soul." How much stronger, and more able in the 
carrying out of the Master's great commission, "Go ye 
into all the world, and preach the Gospel to every crea- 
ture," would our loved communion be to-day, if its mem- 
bers could have some of this enthusiasm and devotion of 
its founder. 

The work of Mr. Cummins at this time was that of "life 
in a small village, going from chapel to school house, 
holding services for the simple village folk who formed 
in great part his congregations. He was as careful in 



266 History of the Reformed Episcopal Church. 

preparing his sermons, and as earnest in their delivery, 
as when he ministered to great congregations made up oi 
the most cultured and intellectual people in the land/' 

While in college and in the years that followed, Mr. 
Cummins suffered from heart trouble, although his out- 
door life was of great benefit to him. 

His second year of ministerial work in the Methodist 
Church was in Charlestown, W est Virginia. 

In July, 1845, after most prayerful deliberation, he 
decided to enter the ministry of the Protestant Episcopal 
Church. He was accordingly confirmed in St. Andrew's 
Church, Wilmington, Delaware, by Bishop Lee, and was 
ordained to the Diaconate in the same church by the 
Bishop on October 26th, 1845, and became Assistant 
Minister of Christ Church, Baltimore, Md., in the spring 
of the following year, being associated with the Rev. 
Henry Van Dyke Johns, D. D. A year later, Mr. Cum- 
mins became Eector of Christ Church, Norfolk, Va., 
where he remained six years. 

On the 24th of June, 1847, he was married to Alex- 
andrine Macomb, daughter of Hon. L. P. W. Balch, of 
West Virginia. On July 6th of the same year, he was 
ordained to the order of Presbyter by Bishop Lee. 

"He was seen year after year, working as few men do; 
but his reward was the priceless souls that he was allowed 
tb present to the Lord." What a record for any young 
minister of the Gospel. 

On July 3d, 1853, Mr. Cummins was called to the 
Rectorship of St. James' Church, Richmond, Va., entering 
on his duties September 1st. He successively filled the 
pulpits of Trinity Church, Washington, D. C; St. Peter's 
Church, Baltimore, Md.; and Trinity Church, Chicago, 
111., and in all of them the same faithful preaching of the 
Gospel, the same untiring zeal, characterized his work. 



Lives of the Bishops. 



267 



In June, 1866, he was elected Assistant Bishop of 
Kentucky, while on a second trip to Europe, for the 
benefit of his own and his wife's health. 

On November 16th, 1866, he was consecrated Bishop 
in Louisville, Ky. Here, sixteen miles from Louisville. 
Bishop Cummins bought a house and grounds, calling 
it Oak Lea, which he loved and enjoyed until compelled 
to sell it for financial reasons in 1870. 

The clouds which in later years gathered around Bishop 
Cummins, beginning with those no bigger than "a man's 
hand," were nevertheless gathering slowly, but surely. 

At the General Convention held in New York in Octo- 
ber, 1868, he took a stand, as he expressed it, "on the old 
evaugelical basis, now and ever ... to keep this Church 
upon the platform of the Keformation." For long Bishop 
Cummins felt that the errors which all Evangelical 
Churchmen saw were creeping into their beloved com- 
munion, were to be met and conquered within its bounds, 
but after five years of struggle, when the Conventions of 
his Church gave no relief, and. the Evangelical party 
found struggling useless, this opinion was changed. 

In 1873, Bishop Cummins was asked to address the 
meeting of the Evangelical Alliance in New York, and 
on Sunday, October 12th, took part in a joint communion 
service held in the Presbyterian Church of which Dr. 
John Hall was the pastor. This act on the part of 
Bishop Cummins brought upon him a perfect storm of 
opposition and invective. It was then, after twenty-eight 
years of most consecrated ministry, that he withdrew 
from the Church in which he felt he could no longer 
consistently labor for his Master. There then gathered 
about him a few clergy and laity who, like himself, could 
no longer remain in the Protestant Episcopal Commu- 
nion, and it was out of several prayerful conferences held 



268 History of the Reformed Episcopal Church. 

by these noble men that our Reformed Episcopal Church 
grew. 

On December 2d, 1873, in the Young Men's Christian 
Association Building, New York City, a small number 
of persons gathered together and in solemn and prayerful 
spirit organized the Keformed Episcopal Church. 

From that time until his death, in 1876, Bishop Cum- 
mins was earnestly engaged in aiding and building the 
new work. On June 18th of that year, he preached in 
Baltimore, leaving at night for his home in Lutherville, 
driving in an open carriage to the station after preaching 
in a densely crowded church. On Wednesday he was 
taken ill, and after intense suffering went home to the 
Saviour he had loved and served on the following Sunday, 
the 25th. One of his children asked him what message 
he had for his much loved Church. He said, "Tell them 
to go forward and do a grand work." His last words 
were: "Jesus! Precious Saviour!" 

Bishop Nicholson, who knew and loved him, said: "No 
other man, be he transcendent as he may, can ever stand 
to the Reformed Episcopal Church in the same relation, 
for he was our Luther." At the age of twenty-two, it was 
said of him: "If that young man lives, he will be heard of 
throughout the length and breadth of this land." 

"His sword was in hand, 

Still warm with recent fight, 
Ready that moment at command 

Through rock and steel to smite. 
His spirit with a bound 

Left its encumbering clay; 
His tent at sunrise on the ground, 

At darkness ruined lay. 
Soldier of Christ, well done! 

Praise be thy new employ; 
And while eternal ages run, 

Rest in Thy Saviour's joy." 



Lives of the Bishops. 



269 



Bishop Charles Edward Cheney, D. D. 

Bishop Charles Edward Cheney, D. D., was born in 
Canandaigua, "N. Y. He entered Hobart College, Geneva, 
N. Y. } graduating with honor in Jnly, 1857; and entering 
the middle class of the Virginia Theological Seminary in 
October of the same year, remained there one year, until 
November, 1858, when he became Assistant Eector of St. 
Luke's Church, Rochester. He was ordained Deacon by 
Bishop De Lancey in Trinity Church, Utica, November 
21st, 1858. In August, 1859, he took charge of St. 
Paul's Church, Havana, ¥. Y. March 4th, 1&&T, he was 
ordained Presbyter by the same Bishop in Christ Church, 
Rochester. On March 11th, he assumed charge of Christ 
Church, Chicago, of which he still remains the beloved 
Rector and friend. 

Bishop Cheney was early in sympathy with the Low 
Church party, and the bitter persecution for these very 
principles which he suffered at the hands of the Bishop 
of his diocese was a well known fact of the early seventies, 
together with his attempted trial in an ecclesiastical court. 
Bishop Cheney was one of the signers of the Chicago 
Protest, and his strong opposition to the doctrine of Bap- 
tismal Regeneration of infants, brought upon him the 
scathing condemnation of the Bishop of Illinois (Bishop 
WTiitehouse), by whom he was declared to be degraded 
from the ministry. His attorney was Melville W. Puller, 
afterward Chief Justice of the United States. During 
the three years of this persecution, the congregation stood 
by him, and thus pastor and people grew into the tender 
relations which still exist. The civil courts afterward 
rendered the decision that Bishop Cheney was submitted 
to an illegal trial and consequently the sentence pro- 
nounced was null and void. 



270 History of the Reformed Episcopal Church. 



The Boston Post of February 7th, 1871, said of the 
opposing party, doubtless they thought they were "expos- 
ing a tempting opportunity" (that of urging him in the 
court "to again come to the arms of the Church"), "but 
to-day Mr. Cheney occupies the position of a protestor 
before the country; he declares he has omitted a part of 
ihe service because he could not conscientiously bring 
his lips to utter the words. This is a high line for him 
to occupy — the moral attitude of Luther, Knox, Huss." 

Dr. Cheney was one of the first to rally to the side of 
"Rishop Cummins, and at the first Council of the Re- 
forme' 1 Episcopal Church was elected the second Bishop 
of our denomination, being consecrated in Christ Church, 
Chicago. Sunday morning, December 14th, 1873, Bishop 
Cummins preaching the sermon, from 1 Peter v: 1-4. 

Btshop William Burns Nicholson, D. D. 

Bishop William B. Nicholson, D. D., was born in Green 
County, Mississippi, January 8th, 1822. In 1835, in 
attendance upon a Methodist camp meeting, he became a 
Christian, and in due time entered the Methodist Epis- 
copal College at La Grange, Alabama, in preparation for 
the ministry. His first pastorate was in New Orleans, 
where he remained four years. He applied for admission 
to the Protestant Episcopal Church, and in 1847 wae 
ordained by Bishop Polk. Tn the Protestant Episcopal 
Church, his first charge was Grace Church Mission. New 
Orleans; leaving there to assume the care of St. John's 
Church, Cincinnati, 0.. where he remained ten rears. 
Tn 1859, Dr. Nicholson accepted a call to St. Paul's 
Church. Boston Mass., and for thirteen years labored 
faith fullv among this people. He received the desrree 
of D. D. from Kenyon College, Ohio. In 1872, Dr. 



Lives of the Bishops. 



271 



Nicholson left Boston to take charge of Trinity Church, 
Newark, N. J., remaining there for three years. Then 
came his decision to enter the Eeformed Episcopal 
Church, which he did, accepting the pastorate of the 
Second, afterward St. Paul's Chnrch, Philadelphia, Pa. 
The chnrch then was a small body worshipping in a hall. 
In 1877, it was in possession of a beautiful church prop- 
erty, costing $180,000. 

In May, 1875, Dr. Nicholson was elected a Bishop of 
the denomination, and was consecrated in the Second 
Church, Philadelphia, Feb. 24th, 1876. The sermon was 
preached by Bishop Cheney, from Isaiah vi: 5-7. Bishop 
Nicholson remained in charge of St. Paul's Church until 
June, 1898, when he resigned in order to give more of 
his time to Episcopal duties. 

On June 7th, 1901, this grand man, able teacher, clear 
and sound preacher, faithful pastor, tender friend and 
beloved Bishop, passed to his reward. The funeral was 
held in St. Paul's Church, Philadelphia, Pa., June 11th, 
and the following day his body was laid in Forest Hills 
Cemetery, near Boston, Mass. 

The following appears in the report of the Twentv-first 
Council of the Synod of New York and Philadelphia, 
held in the Church of the Reconciliation, Brooklyn, N. Y.. 
October 16th and 17th, 1901: 

"Tn loving remembrance William Rufus Nicholson, 
"D. D., Bishop of the New York and Philadelphia Svnod 
of the Reformed Episcopal Church, born January 8th, 
1822: entered into rest June 7th. 1901. 

'^Whereas, It has pleased Almighty God to remove 
from our midst, by death, our honored and beloved 
brother and Bishop, who for over twenty years presided 



2 2 History of the Reformed Episcopal Church. 

in our Councils, and for nearly the same period was rector 
of one of our most important parishes; therefore be it 

"Resolved, That we, the members of the Twenty-first 
Council of the New York and Philadelphia Synod, hereby 
express our sense of deep bereavement in the departure 
of our Bishop. He was one of our earliest leaders, a most 
intelligent and loyal supporter, a most fearless and 
efficient defender. In the Councils of our Synod, his 
presence was an inspiration, his counsel wise and safe, his 
message sound and truly evangelical. As a preacher of 
the 'glorious Gospel,' he was singularly massive in his 
grasp of truth, forceful and eloquent in his interpretation 
of it. His sermons are Christian classics. They are part 
of our inheritance. 

"Resolved, That we hereby extend to the stricken 
household our tenderest sympathy in their sad bereave- 
ment." 

The Memorial Committee were: J. Howard-Smith, 
D. D., William Tracy, D. D., H. S. Hoffman, D. D., F. H. 
Reynolds, William H. Allen. 

"This parting scene of the ascension did more than 
harmonize the Saviour's life and character; it furnished 
forth to the world the truest instance of an affectionate 
fare-thee-well. . . . And that single fare-thee-well to 
His bereaved Church had in it a continuous power of 
blessing; for the sight of the hands as stretched out still 
was the last sight seen of Him, and therefore He still 
liveth in our minds as blessing still, blessing evermore." 
— Last sermon preached by Bishop W. R. Nicholson, 
D. J)., Church of the Reconciliation, Brooklyn, N. Y., 
Map mh, 1901. 



Lives of the Bishops. 



273 



Bishop Edward Cridge, B. A. 

Bishop Edward Cridge, B. A., was born at Bratton 
Fleming, in the comity of Devonshire, England, in 1817. 
From 1843 to 1848, he was Gisborne Scholar and B. A. of 
St. Peter's College, Cambridge, when he was appointed 
Assistant Curate and Second Master of the Grammar 
School, North Walsham, Norfolk, and subsequently, from 
1851 to 1854, he was incumbent of Christ's Church, Strat- 
ford Essex. 

In April, 1855, he left England for Victoria, where he 
was appointed minister of the Victoria District Church 
from 1855 to 1865, and Dean in the same from 1865 to 
1874. In 1874, the Dean, who was also Hector of the 
Cathedral, with all the officials and nearly the entire con- 
gregation, withdrew from the jurisdiction of the Anglican 
congregation. In withdrawing, they were compelled to 
lose the edifice, which they had completed only two years 
before. The reason for the withdrawal was that usual 
cause of trouble — ritualism. The rector and congrega- 
tion opposing sacerdotalism and sacramentalism, and the 
bishop opposing the opposers. 

On the morning of the day, November, 1874, on which 
the withdrawing congregation held their organizing meet- 
ing, letters and papers were received from Ottawa telling 
of the formation of the Eeformed Episcopal Church. 
The meeting unanimously decided to unite with this body, 
and the "Church of Our Lord"' was built and opened for 
service in January, 1876. The name was given by Sir 
James Douglas, former Governor, who continued a warm 
supporter of the church till his death. 

On July 1.6th, 1876, Kev. Mr. Cridge was consecrated 
Bishop in Emmanuel Church, Ottawa, Canada, during a 
General Council held at that place, and assigned to the 
Episcopal Jurisdiction of the Pacific Coast. 



274 History of the lief armed Episcopal Church. 



Bishop Samuel Fallows, D. D. 

Bishop Samuel Fallows, D. D., was born in Pendleton, 
England, December 13th, 1835. Educated in England,he 
was about to enter Oxford University, when he came to 
America with his parents and settled in Wisconsin, gradu- 
ating at the Wisconsin University in June, 1859. Two 
years previous he had been admitted into the Methodist 
ministry. During the Civil War, he organized a regiment 
and became its Chaplain, subsequently being made 
Colonel and later Brevet-Brigadier-General. In 1870, 
he was appointed State Superintendent of Public Instruc- 
tion for Wisconsin, and four years later became President 
of the Illinois Wesleyan University at Bloomington. In 
1874, he entered the Reformed Episcopal Church, and 
became Rector of St. Paul's Church, Chicago. He was 
consecrated a Bishop of our Church July 16th, 1876, in 
Emmanuel Church, Ottawa, Canada. The sermon was 
preached by Bishop Nicholson, from Col. i: 28, 29. 

For a time Bishop Fallows resigned his pastorate to 
fulfil his Episcopal duties, but later again assumed the 
charge of St. Paul's Church, and still remains its rector. 

Bishop Fallows is a writer as well as a clergyman, and 
as a soldier he was ever known for his bravery; as a citizen 
he is a staunch lover of country; and as an orator, he is 
"eloquent and stirring." 

Bishop John Stjgden, B. A. 

Bishop John Sugden, B. A., was consecrated a Bishop 
of the Free Church of England by Bishop Cridge, of the 
Reformed Episcopal Chnrch, and others, on August 20th, 
]876. m Christ Church. Lambeth, England. He was 
received on letters dimissory from the Free Church of 
England by Bishop Gregg and the Standing Committee 



Lives of tlie Bishops. 



275 



of our Church in Great Britain. Bishop Sugden died 
June 20th, 1897. 

Bishop Thomas Huband Gregg, D. D. 

Thomas Huband Gregg, D. D., M. D., was born March 
1st, 1840. He was confirmed June 23d, 1855, and gradu- 
ated from Trinity College, Dublin. He was ordained 
Deacon in September, 1863, and Presbyter a year later 
in Salisbury Cathedral, by the Bishop of Salisbury. 

Bishop Gregg was recommended as a suitable man to 
take charge of the Reformed Episcopal Church in Eng- 
land, and upon his election by the General Council, was 
consecrated in the First Church, New York City, June 
20th, 1877, Bishop Cheney preaching the sermon, from 
Psalm lxxii: 16. 

Bishop Gregg applied for letters dimissory in Septem- 
ber, 1878, and abandoned the Church, attempting to 
inaugurate a new movement, under the name of the "Re- 
formed Church of England," and some few of the Re- 
formed Episcopal adherents joined him. His name was 
removed from our list of clergy May 27th, 1880, and in 
1894 those who had left the Reformed Episcopal Church 
with him returned, and the division was healed. In 1891, 
Bishop Gregg's mind became affected, and he was placed 
in an insane as}dum. 

Bishop Peter Fayssotjx Stevens, D. D. 

Bishop P F. Stevens, D. D., was born in Florida, June 
22d, 1830. At the breaking out of the Indian War in 
1836, his mother removed to South Carolina. In 1856, he 
entered the State Military Academy, Charleston, South 
Carolina, from which institution he graduated in 1849. 
Four years later he was appointed Professor of Mathe- 



vTG History of the Reformed Episcopal Church. 



maties in this Academy, and Superintendent in 1859. 
In January, 1861, he was placed in command of a bat- 
tery on Morris Island, guarding the channel of Charleston 
Harbor, from which place, with some of the cadets, he 
turned away the Star of the West. During his Super- 
intendence of the Academy, he had been preparing for 
the ministry of the Protestant Episcopal Church, which 
he entered after some further military service. In his 
first parish, he found himself among a large number of 
slaves, several hundreds of whom were received into the 
Church, and organized them into separate congregations 
after the Act of Emancipation. 

Eev. Mr. Stevens entered the Reformed Episcopal 
Church in 1875, and was placed in charge of those colored 
churches which had previously signified their adherence 
to the Reformed Episcopal Church. He was consecrated 
in Philadelphia, June 22d, 1879. 

Bishop Stevens h^.s labored among the colored race for 
many years: he has partially educated and ordained to 
the ministry some sixteen persons. There are some 2000 
communicants in his jurisdiction. 

Bishop James Alle^ Latane, D. D. 

Bishop James A. Latane, D. D., was born in Essex Co., 
Virginia, January 15th, 1831. He was a descendant of 
one of the oldest families in the State, and a great grand- 
son of the Eev. Lewis Latane, who in 1685 fled from 
France to England after the edict of Nantes, and in 1701 
came to Virginia, settling in Farnham, Essex Co. 

James A. Latane was confirmed in the Protestant Epis- 
copal Church in his seventeenth year. In his eighteenth 
year he entered the University of Virginia, and graduated 
there in 1852. Two more years were spent there in the 



Lives of the Bishops. 



277 



study of law, and then, feeling called to the ministry, he 
entered the Theological Seminary of Virginia. His first 
charge was Trinity Church, Stanton, Va., where he 
labored for fourteen years. On account of ill health, he 
resigned that charge and accepted a call to St. Matthew's 
Church, Wheeling, West Va., and from that church, after 
three years, on January 12th, 1874, he addressed his letter 
to Bishop Johns, resigning the ministry of the Protestant 
Episcopal Church. 

He was elected a Bishop in the Eeformed Episcopal 
Church in May of the following year, but declined the 
office. 

Later he was again elected, and on his acceptance was 
consecrated in Philadelphia, June 22d, 1879, by Bishop 
Nicholson, assisted by Bishop Fallows. 

At one time, Bishop Latane was pastor of the Bishop 
Cummins Memorial Church, Baltimore, Md., to which 
church he had been called from the parishes in Virginia 
which he had started. He resigned from that church 
after his call to the Church of the Redeemer, Baltimore, 
although for a time he remained pastor of both churches. 

In May, 1900, Bishop Latane was elected Presiding 
Bishop of the Reformed Episcopal Church, and in Octo- 
ber, 1901, at the meeting of the New York and Philadel- 
phia Synod, he was unanimously chosen the Bishop of 
that Synod, which was united with the Missionary Juris- 
diction of the South. 

On Friday evening, February 21st, 1902, after a brief 
illness, this sainted and honored servant of God fell asleep 
in Jesus. The funeral was held in the Church of the 
Redeemer, Baltimore, on Monday afternoon, February 
24th, and the interment was in Richmond, Va. 



278 History of the Reformed Episcopal Church. 



Bishop Alfred S. Richardson, D. D. 

Bishop Alfred S. Richardson, D. D., labored first in the 
Congregational fold at Southend, Essex, and subsequently 
at Clifton. He then entered the Free Church of England 
and the Countess of Huntingdon Connexion. He was ad- 
mitted into the Reformed Episcopal Church as a Presbyter 
July 9th, 1877, and was consecrated a Bishop in Philadel- 
phia, Pa., U. S. A., by Bishops Xicholson and Fallows, on 
August 20th, 1876. He retained his rectorship of Em- 
manuel Church, Great Malvern, Worcestershire, England, 
and in 1885 was chosen Presiding Bishop of the Synod of 
Great Britain and Ireland, and removed to Christ Churcn, 
Carlton Hill. St. John's Wood, London. Bishop Rich- 
ardson has now ceased to hold jurisdiction. 

Bishop Hubert Bower. 

Bishop Hubert Bower was born in Gloucestershire, 
England, in 1835, receiving his education at New College, 
London. He was settled in Devon for several years, and 
afterward in Brighton. He was elected Bishop by the 
General Synod held at Westminster, Xovember 26th, 
1878, and was consecrated at St. Saviour's Church, Lit- 
tlehampton, by Bishops Richardson and Sugden on 
August 19th, 1879. He has now retired from the Epis- 
copate and Church. 

Bishop Edward Wilson, D. D. 

Bishop Edward Wilson, D. D., was nominated by the 
Canadian Synod May 27th, 1880. A special meeting of 
the General Council was called in Philadelphia on June 
30th. and the Rev. Mr. Wilson was elected Bishop of the 
Synod of Canada, and was consecrated Bishop on July 1st, 



Lives of the Bishops. 



279 



1880, by Bishops Nicholson and Latane. He resigned 
the work in Canada in 1888, and since that time has 
taken no active part as Bishop, on account of continued 
ill health. He is now living in Metuchen, 1ST. J. 

Bishop Thomas W. Campbell, S. T. B. 

Bishop T. W. Campbell, S. T. B., was born at Three 
Rivers, Quebec, September 24th, 1851. Feeling himself 
called to the ministry, he entered Victoria University, 
Coburg, graduating in 1878. He then went to Toronto 
and became editor of the Christian Guardian, also edit- 
ing the Canadian Prohibitionist. He was called as 
pastor of Woodgreen and Parkdale Methodist Churches, 
Toronto, and in 1885 entered the Reformed Episcopal 
Church, assuming charge of Christ Church, Toronto. 

May 31st, 1891, he was consecrated Bishop by Bishops 
Fallows, Nicholson and Latane, in the Church of the 
Epiphany, Cleveland, Ohio. Bishop Campbell assumed 
the Bishopric of the Canadian churches, and then for a 
short period was rector of the Church of the Reconcilia- 
tion, Brooklyn, N. Y., withdrawing, however, from our 
Church soon after the Council of 1897, and entering the 
Presbyterian Church. 

Bishop Philip X. Eldridge, D. D. 

Born at Woolwich, Kent, England, July 31st, 1846. 
Educated privately and at King's College and Milton 
Theological College; Assistant Minister of St. John's 
Church, Spalding, 1873-1881; Incumbent of Christ 
Church, Peterborough, 1881-1887; Incumbent of St. 
Jude's Church, iBalhani, London, 1887 to date. 

Admitted to the ministry of the Reformed Episcopal 



280 History of the Reformed Episcopal Church. 



Church, 1878; General Secretary of the Synod of Great 
Britain, 1880-1888. 

Elected Coadjutor Bishop by General Synod on May 
10th 7 1892, and consecrated Bishop in Emmanuel Church, 
Gunnersbury, London, on June 24th, 1892, by Bishops 
Sugden, Greenland and Baker. 

Elected Presiding Bishop at General Synod held May 
9th, 1893; and upon the union of the two sections of the 
Reformed Episcopal Church in England, on May 15th, 
1894, elected Presiding Bishop of the United Church — 
a position to which he has been unanimously re-elected 
at each subsequent General Synod. 

For some years Secretary of the National Protestant 
Congress, and still a member of the Imperial Council of 
the Imperial Protestant Federation, General Committee 
of the Protestant Alliance, and other societies. 

Bishop William T. Sabine, D. D. 

Bishop William T. Sabine, D. D., was born in New 
York City, October 16th, 1838. In 1859, he graduated 
from Columbia College, and from the General Theological 
Seminary of the Protestant Episcopal Church in New 
York City three years later. 

In June, 1862, Mr. Sabine was ordained to the Diacon- 
ate by Bishop Horatio Potter, of New York, and in April 
of the following year was ordained a Presbyter of the 
Protestant Episcopal Church by the same Bishop. 

Rev. Mr. Sabine was the Assistant Rector of St. 
George's Church, New York, from February, 1863, to the 
following December, when he accepted the rectorship of 
the Church of the Covenant, Philadelphia, Pa., remaining 
there until April, 1866. He became the rector of the 
Church of the Atonement. New York City, in May, 1866, 



Lives of the Bishop, 



281 



continuing there until, upon his entering the Reformed 
Episcopal Church, he accepted the position of rector of 
the First Church, New York, in April, 1874, where he 
is still its beloved leader. The degree of Doctor of 
Divinity was conferred upon Eev. Mr. Sabine in June, 
1890, by the New York University. 

Dr. Sabine was elected Bishop of the New York and 
Philadelphia Synod of the Reformed Episcopal Church, 
May 6th, 1902, his election being confirmed by the Gen- 
eral Council May 7th, 1902. Dr. Sabine will be conse- 
crated a Bishop of the Reformed Episcopal Church at the 
meeting of the New York and Philadelphia Synod, in 
October, 1902. 

Bishop J. Renney. 

Elected by the Synod of Great Britain, 1892; conse- 
crated, June 24th of that year, in Emmanuel Church, 
Gunnersbury, London. Died July 26th, 1894. 

Bishop T. W. Bowman, M. A., Ph.D. 

Rector of Christ Church, Liscard, England. Elected 
Bishop during the meeting of the English Synod in June, 
1902. 



Chapter XXVI. 



Recollections — Clerical and Lay. 

Bishop Charles Edward Cheney, D. D. 

" Seventeen years ago next Tuesday, a mere handful ol 
us gathered around him as our beloved leader (Bishop 
Cummins), and with prayer for the blessing of the Holy 
Spirit, organized the Reformed Episcopal Church. . . . 
My own personal acquaintance and friendship with Dr. 
Cummins began in the autumn of the year 1863, when 
he became the rector of Trinity Church in this city. . . . 
Solemnly, prayerfully, he acted on his own conscientious 
convictions. He resigned his place as the Assistant 
Bishop of the diocese of Kentucky, called around him a 
few like-minded Episcopalians, and on the ever memor- 
able 2d of December, 1873, organized the Eeformed Epis- 
copal Church. The Rubicon was crossed at last; after 
years of patient waiting, prayer and trusting, we saw a 
Bishop of the old historic line at the head of a Church at 
once Episcopal, Liturgical and Evangelical." — "The 
Remembrance of the Righteous" Seventeenth Anniversary, 
November 30th, 1890. 

Bishop J. A. Latane, D. D. 

During even his seminary course in the Protestant 
Episcopal Church, convictions were beginning to force 
themselves upon the mind of James Allen Latane that 
there were errors in the old Church, but in the following 
years of his ministry in that Church, his mind was so 
filled with interest and the labors of his parish, that for 



Recollections — Clerical and Lay. 



283 



a time his early fears were laid aside; but these thoughts 
were again aroused by a conversation held with a former 
classmate after an ordination service, in which his friend 
claimed that the laying on of hands just witnessed by 
them invested the candidate "with all the functions per- 
taining to a real priesthood." Shocked beyond measure, 
and after a great struggle, Eev. Mr. Latane felt he must 
leave the Church which held such truths in its Prayer 
Book. He says: 

"I must be true to my convictions; and, cost what it 
might, I must give up the ministry of the Protestant 
Episcopal Church. ... In this state of mind, I went 
to church on the following Sunday morning, November 
16th, 1873, feeling it was plainly my duty to preach the 
simple Gospel as best I could, where I was, until the Lord 
should open the way to a new field, and was in the vestry 
room of my church, reading over a sermon on the old 
text, 'As Moses lifted up/ etc., when the Senior Warden 
came in and said: 'Mr. Latane, have you heard of the 
secession?' Thinking he meant some political move 
somewhere, I said, 'No; what secession?' And in reply, 
I was informed for the first time that Bishop Cummins 
had that week decided to withdraw from the Protestant 
Episcopal Church, and on Thursday had addressed a cir- 
cular letter inviting brethren like-minded with himself 
in the Protestant Episcopal Church to attend a meeting 
to be held in New York on the second day of December, 
1873, for the purpose of restoring the old paths of their 
fathers and of organizing an Episcopal Church on the 
basis of the Bishop White Prayer Book of 1785. 

"I made no comment. I could not express what I felt. 
It seemed to me a marvellous thing that in my distress 
and perplexitv the Lord should have provided relief at 



284 History of the Reformed Episcopal Church. 

such a time and in such an unexpected way. And though 
it was some months before I saw my way to identifying 
myself with the Reformed Episcopal Church, on account 
of some special apprehensions as to some features in the 
new Church, yet from that Sunday morning I was in full 
accord with Bishop Cummins, was laboring for the same 
end, and knew that sooner or later my lot would be cast 
in, for better or worse, and to the end of my days, with 
the Reformed Episcopal Church." 

Col. Benjamin Ayciugg. 

Benjamin Aycrigg, Ph. D., was born in New York. 
September 28th, 1804, graduating from college in 1821. 
He earned a reputation as a civil engineer, and "by a work 
on calendars made his mark among physicists. He de- 
clined overtures at one time made to him by the govern- 
ment to fill a position as astronomer." In 1849, he 
removed to Passaic, N. J. His valuable "Memoirs of the 
Reformed Episcopal Church," made an additional debt 
of gratitude which this Church owes to this, one of its 
most valued lay founders. 

"I believe that the Alliance was the immediate cause 
of my writing to the Senior Warden, October 30th, 1873, 
giving my reasons for leaving that parish (St. John's), 
of which I had been one of the founders in 1859. . . . 
On November 12th, 1873, I became acquainted with 
Bishop Cummins, and since that date have made the 
affairs of the Reformed Episcopal Church my exclusive 
business This call to organize was the unpremedi- 

tated result of an unpremeditated meeting of Bishop 
Cummins, and the Rev. M. B. Smith, and the Rev. Mason 
Gallagher, and myself, at the home of Mr. Smith in 
Passaic, N. J., on November 12th. 1873. . . . Before 



Recollections — Clerical and Lay. 



285 



ten A. M. of November 13th, the Bishop said to Mr. 
Smith, 'Take pen and paper and write as I dictate/ The 
call dated November 13th was then written, approved by 
all, and the Bishop signed his name to it. He then left 
for New York by the noon train, taking the MS. with 
him, and with no remark about having copies printed. . . . 
To show that this action was unpremeditated and solemn, 
I will quote, as nearly as I can remember, my own words 
to the Bishop when, on November 13th, I returned the 
paper after having signed it : T would not have done that 
yesterday; I have seen so much of the backing and filling 
of the Low Church clergymen that I have lost all confi- 
dence in them, and since 1869 have not attended their 
meetings. But I have seen enough yesterday and to-day 
to convince me that you are not acting under a temporary 
excitement, to back down as soon as the excitement is 
over. Where you put your foot, there you will keep it, 
and I shall be satisfied if this result in nothing more than 
a single parish in New York for the present." 

Rey. Mason Gallagher, D. D. 

A name ever familiar to the Eeformed Episcopal 
Church is that of the Rev. Mason Gallagher, D. D. Dr. 
Gallagher was educated in New York and at Dr. Sher- 
wood's boarding school in Connecticut, finally graduating 
at Hobart College, in 1840. He was ordained Deacon 
at Waterloo, N. Y., July 15th, 1844, and Presbyter on 
November 12th, 1845. He was an active minister in 
the Protestant Episcopal Church until his withdrawal 
for matters of conscience in 1871. His earnest and sin- 
cere devotion to the Reformed Episcopal Church made 
him a beloved member of our communion. He died in 
July, 1897. His writings in defence and explanation 



886 History of Ike Reformed Episcopal Church. 

of the principles of our Church are valuable acquisitions 
in every Reformed Episcopal household and library. 

We give his recollections of the ever memorable com- 
munion in the church of which Dr. Hall was pastor: 

"I met Bishop Cummins for the first time in many 
years at the meeting of the Evangelical Alliance in Oc- 
tober, 1873. I had greatly admired his address on mis- 
sions in the Church of the Ascension, New York. His 
stirring speech on ritualism had indicated his view of the 
situation. 

"I had left the P. E. Church in 1871, and was awaiting 
the action of the General Convention, before uniting with 
either the Presbyterian Church, into which I had been 
baptized, or the Reformed, to both of which denomina- 
tions I had received invitations. I approached the 
P)ishop and said: '1 had hesitated to speak to him, as I 
knew not how he had viewed my action/ I told him my 
state of mind. He said, very cordially, 'My dear brother, 
T think you and I are nearly in the same boat/ I asked 
him if he was willing to take part in a public communion 
with the delegates to the Alliance? tf Yery desirous/ he 
said; 1 tried to get to the communion at which Dean 
Smith was present, in Dr. Adams' church, but being in 
the gallery, it was almost impossible/ Will you. if an- 
other communion service is held? 'Certainly, with plea- 
sure/ I met Drs. Schaff and Irengeus Prime at the same 
meeting. The latter said that a communion service 
would be held the following Sunday in Dr. John Hall's 
church. T called on Dr. Hall, who said he would be 
greatly pleased if Bishop Cummins would take part. 
Meeting Bishop Cummins, Dr. Hall invited the Bishop 
to make the address, in delivering the cup. Dr. Arnot, of 
Fdinburg, distributed the bread, the venerable N". Dorner, 



Recollections — Clerical and Lay. 



287 



of Berlin, pronouncing the benediction. The scene was 
one of the most memorable this earth has witnessed/' 

Also his recollection of the formation of the Eeformed 
Episcopal Church: 

"On November 12th, I met him on his way to Passaic, 
where I was temporarily residing, to visit Dr. Marshall 
Smith, and to confer concerning a copy of the Prayer 
Book of 1785, a rare volume, procured from England, and 
about which we had conversed, as a suitable basis for a 
Eeformed Episcopal Church. 

"Bishop Cummins said he had just sent his letter de- 
clining further to exercise his Episcopal functions in con- 
nection with the P. E. Church, and his decision to leave 
that communion. 

"I arranged to meet him in the afternoon at Brother 
Smith's. I found that Col. Aycrigg was at the house. 
He had called, and had met the Bishop for the first time. 
The E evolutionary Prayer Book was examined, a confer- 
ence held that afternoon and evening, and adjourned to 
the next day. After prayer by the Bishop, it was resolved 
to issue a call, signed by him, for a convention of Episco- 
pal clergymen and laymen, to meet on December 2d, at 
the rooms of the Young Men's Christian Association, New 
York, to organize a Eeformed Episcopal Church. The 
Bishop carried the call to the printer. 

"The visit of Col. Aycrigg was providential, and totally 
unpremeditated, as far as the issue of the meeting was 
concerned. It was but one of a number of such provi- 
dential circumstances, showing the hand of God in the 
initiation and establishment of the pure, evangelical, 
Protestant liturgical Church. To this learned and ven- 
erable man this Church owes a debt of gratitude, which 
words cannot express. " 



288 History of the Reformed Episcopal Church. 

Charles D. Kelloog. 

"Concerning the laymen who acted in the first General 
Council, I find but little to tell that would be of general 
interest. ... It did seem surprising to the laymen, not 
quite a score in number, who assembled in the Y. M. C. A. 
parlors in New York City, on that memorable second of 
December, 1873, that of the hundreds who with them for 
years had longed and prayed for some sign of effective 
resistance to the encroachments of sacerdotalism and its 
concomitant errors, so very few were ready to respond 
when the door of escape from them was so graciously 
opened. . . . But the few of the laity who participated 
in the first Council had counted the cost and undauntedly 
stood by the still fewer brave ministers who. with Bishop 
( ummins, had met to consummate the exodus which 
seemed so plainly to be of God." 

Rev. Charles H. Tucker. 

Philadelphia, October 7th, 1884. 
"I am thankful to state that I enjoyed the very great 
privilege of being one of the seven clergymen who were 
present at the rooms of the Y. M. C. A. in New York on 
December 2d, 1873; and participated in the organization 
of our glorious "Reformed Episcopal Church." 



Chapter XXVII. 



Publication Society and Church Papers. 

The Publication Society was formed with the following 
object: to "publish the Prayer Book and Hymnal of our 
Church, also literature in the form of tracts, leaflets, etc., 
giving a history of our Church, the reason of its existence, 
and the principles upon which it is founded, also to pub- 
lish Sunday school quarterlies and helps for Sunday 
school teachers and scholars." 

On May 9th, 1892, the owners of the Society, Miss H. 
S. Benson, Mr. Charles M. Morton, and the Eev. H. S. 
Hoffman, D. D., made a deed gift of the same to the 
Reformed Episcopal Church, through its Presiding 
Bishop, in order that the business might be under the 
control of the Church, the same to be placed by the 
Council in the hands of a Board of Trustees, composed 
of representatives elected equally from East and West. 

The report of the Society rendered at the General 
Council of 1900, shows amount of business transacted to 
May. 1900, for the year, as $7011.23, and the value of its 
stock of publications at the same date, $4392.11. 

The Episcopal Recorder. 
The Episcopal Recorder is one of the three oldest 
religious papers in the United States. It is published 
weekly in Philadelphia, in the interests of the Reformed 
Episcopal Church. "It proclaims the old-fashioned 
Gospel of the grace of God as contained in the Bible and 
Prayer Book, and as epitomized in the Articles of Re- 



290 History of the Reformed Episcopal Church. 

ligion, and is distinctly evangelical, as it has been through 
more than seventy years of its establishment." 

We give below a sketch of The Recorder's history, with 
the kind permission of the writer, published in the issue 
of November 1st, 1900: 

''Hearing one high in the Councils of the Keformed 
Episcopal Church speak in terms of regard for "the old 
Recorder, it may not be without interest to some readers 
of the paper if some few facts concerning its establish- 
ment and history are placed before them by one whose 
familiarity with it has been life-long, and which extends 
through his parents to an acquaintance with its first num- 
ber. In doing this, the writer will be compelled to 
depend almost entirely upon memory, and no claim can 
be put forth to completeness or absolute accuracy of 
detail. It may perhaps elicit further and welcome infor- 
mation from some other source. 

"When that holy man of old, the Rev. Gregory T. 
Bedell, was rector of St. Andrew's Protestant Episcopal 
Church in Philadelphia, he felt the need of a paper which 
would advance, in the communion to which he belonged, 
those distinctive doctrines of grace he loved and which 
he ever faithfully preached. In those days the prevalent 
preaching in the Protestant Episcopal Church was that 
which was in keeping with the somewhat cold and formal 
churchmanship of Bishop White, and which, though it 
would be regarded a? very moderate and even low church 
now, even then showed the tendency to sacerdotalism and 
sacramentarianism which has developed so largely in later 
years. 

"Dr. Bedell, and somewhat later. Dr. Tyng, were pro- 
nounced exponents of that evangelical type of church- 
manship which, under Bishop Meade and his successors, 



Publication Society and Church Papers. 291 

has been ever characteristic of the Diocese of Virginia, 
and it was to promote that simplicity of form, combined 
with distinctively evangelical doctrine, that the Recorder 
was established in Philadelphia in 1822. With such aims, 
it was unavoidable that the new enterprise should always 
be looked upon as controversial in character by those who 
were not in s}onpathy with it, and as resisting what it 
regarded as erroneous tendencies, and in witnessing for 
what it held to be the truth it has always preserved the 
same reputation through the long years of its life. 

"Although at first known as The Philadelphia Recorder, 
a copy bearing date of July 15th, 1826, certifies that, 
besides its publisher in that city, William Stavely, it had 
agents in Portland, New York, Harrisburg, Baltimore, 
Wheeling, Norfolk and Lynchburg. 

"Its editors have been many. The first one, Eev. Mr. 
Brinckle, came to Philadelphia for the express purpose 
of acting in that capacity, but his continuance in that 
position was very brief. For some time Dr. Bedell filled 
the editorial chair. Nor did the fact that his son was for 
many years the Bishop of the Diocese of Ohio prove to be 
the closest tie between the editorship of the Recorder and 
the Episcopate of the Protestant Episcopal Church, for 
one of its earliest editors was the Eev. B. B. Smith, of 
Kentucky, long the Presiding Bishop of that body, whose 
assistant in Kentucky was Bishop Cummins, and it was 
this ex-editor who fulminated the decree degrading the 
former from the ministry of the Church of God at the 
foundation of the Reformed Episcopal Church. 

Rev. W. W. Spear and Dr. Stephen H. Tyng, Senior, 
with Rev. Wm. Suddards and Rev. John A. Clark, were 
also among the editors of the Recorder, and Dr. Tyng 
became engaged in an at that time famous controversy 



292 History of the Reformed Episcopal Church. 

with the Rev. Dr. Barnes, of the Presbyterian Church. 
The writer of this article remembers hearing it said that 
Dr. Barnes had the best of the argument until Rev. G. 
W. Ridgeley took up the cudgels in aid of Dr. Tyng, the 
latter^ forte being rather that of a preacher than a con- 
troversialist. 

"Dr. Ridgeley was editor for some years, and continued 
to contribute to the columns of the Recorder long after 
it had transferred its allegiance to the Reformed Episcopal 
Church, and his papers on diocesan autonomy or inde- 
pendence, signed 'G. W. R./ will be remembered by some 
of the present generation. These articles were written 
in the hope that some dioceses in the Protestant Episcopal 
Church, and notably that of Virginia, which were in 
accord with the principles upheld by the Recorder, would 
exercise their right and cut loose from a body in which 
were daily becoming more dominant the sacerdotalism 
and its attendant ritualism so repulsive to the majority of 
the Virginia clergy. 

"At one time, the Recorder was managed by a com- 
mittee, and ultimately it became the property of Mr. 
Francis Wharton, who was also its editor for a number 
of years. Mr. Wharton was a lawyer of distinction, whose 
legal w r ritings are to this day authoritative. A prominent 
and active low churchman, and also a professor at Gam- 
bier, Ohio, where for many years there was established the 
prosperous college and theological seminary of the 
Protestant Episcopal Church, Mr. Wharton entered the 
ministry of the same, and his daughter is to-day a con- 
tributor to its columns of articles on historical subjects, 
which give pleasure to very many readers of the Recorder. 

"Some time in the 'sixties/ Mr. Thomas H. Powers 
became the owner of the paper, and its editor for some 
fourteen years was the Rev. Charles W. Quick. 



Samuel Ashhurst, M. D., 

Late Editor of The Episcopal Recorder. 



Publication Society and Church Papers. 293 



"Upon its purchase by Mr. Powers, the Recorder for 
the first time made a change in its publisher and printer, 
and this change led to the establishment of another low 
church Protestant Episcopal paper, which, after various 
changes, survives as the ably edited Church Standard. 

"At the foundation of the Reformed Episcopal Church, 
the Recorder was the only religious paper in which could 
be found any full report of the actions of Bishop Cum- 
mins and the progress of the movement initiated by him, 
and though for some years Mr. Quick remained a presby- 
ter in the Protestant Episcopal Church, the Recorder be- 
came thoroughly identified with the work into which its 
owner cast all his energies, and with slight modifications, 
the editorial conduct of the paper begun several years 
before Mr. Powers' death has continued until the present 
time. 

"During the seventy-eight years of its existence, the 
Recorder has absorbed several other papers, and for a few 
years it was thought wise to modify its own title, though 
its ownership and management continued without 
change; and though it owes allegiance no longer to the 
Protestant Episcopal Church, it upholds the same funda- 
mental theological views for the furtherance of which it 
was established more than three-quarters of a century, 
ago." 

Our Church suffered another great loss in the death of 
Dr. Samuel Ashhurst, for many years the Editor of the 
Recorder, and a most devoted Reformed Episcopalian. 

The Evangelical Episcopalian. 
The Evangelical Episcopalian is a monthly magazine 
published in Chicago. It is a journal aiming to present 
the doctrines and methods of the Reformed Episcopal 



294: History of the Reformed Episcopal Church. 



Church in a spirit of love. It seeks to promote harmony 
in our own Church, and, while positively and unswerv- 
ingly loyal to its principles, cultivates fellowship with 
other Christians and churches. The management and 
editorial work of the paper are in the hands of a corpe 
of writers, among whom are Bishop and Mrs. Cheney. 
It numbers among its contributors bishops, clergymen 
and laymen of our own communion, as well as distin- 
guished writers in other Churches. 



Chapter XXVIII. 



The History and Mission of the Reformed Episcopal 
Church. 

"If the work we inaugurate to-day be of men, may it 
come to nought. If it be of God, may He grant us more 
abundantly 'the Holy Ghost and wisdom/ to make us 
'valiant for the truth/ strong to labor and faithful in 
every duty, and 'rejoicing to be counted worthy to suffer 
shame for His name/ " This was the spirit that per- 
vaded the meeting of the first Council of the Reformed 
Episcopal Church. Has its subsequent history proved 
it to the world? The touchstone to be applied to any 
work for God is the question: "Is it of Him?" "Can 
we bear the search-light of the Divine scrutiny and feel 
we are following in His footsteps?" The longer one 
lives, the more one sees the necessity for separation 
from the world, both in the Church and in individuals — 
to be in the world, but not of it. This is perhaps hard 
to attain, but it is God's way. His "come out from 
among them and be ye separate," is unequivocal in its 
demand. The Church of to-day depends too much upon 
the world for its workers and for its general support. 
Even the most careful of us are prone to enter into prac- 
tices of which the world approves, in order to forward 
(as we think) the cause of Christ. 

We have come step by step through the history of our 
denomination for nearly three decades. What has it 
been? Why do we exist and what is our mission to 
future generations, until that time when the Church, 



296 History of the Reformed Episcopal Church. 



the body of all believers, becomes the Church 
triumphant ? 

We did not come out from the Protestant Episcopal 
Church simply to multiply denominations. We came 
for a principle, a principle which, in years long past, 
created martyrs: a principle which, in our mother 
Church, was buried from sight in the errors which a 
reformation did not entirely take away. We came for 
conscience'' sake, because when once our eyes are opened 
to error and we consent to it, even by our presence, we 
become to a certain extent a partaker therein. Loyalty 
to Christ demands an unswerving fidelity to His truth 
as it stands revealed to us in His Word. Our Church 
has seen enough of compromise, and henceforth places 
herself as a living protest against the errors which, 
through hundreds of years, have cast a blot upon her 
Book of Common Prayer. The Word of God has taught 
us that there is but "one Mediator between God and men," 
but one Intercessor, who upholds the plea of His own 
perfect righteousness, His finished work for us, in the 
pure chalice of His own intercession. That Word of 
God has taught us that only the Holy Ghost can regen- 
erate, only the salvation freely offered to us in Jesus 
Christ can save from sin; that the body and blood of 
Christ was offered "once for all;" and further, that we 
are to hold fellowship with all "who love our Divine Lord 
and Saviour, Jesus Christ, in sincerity," irrespective of 
all denominational lines. 

This was "the faith once for all delivered unto the 
saints.'' whose purity, through the handling of men, be- 
came tarnished and dimmed with errors. We love our 
grand liturgy. Her prayers are like the soft notes of the 
bird at evensong, whose very echoes touch heaven and 



History and Mission. 



297 



return in benedictions, even as the notes of the bugle 
awake the voices of the mountain fastnesses and return 
in silver music to the ear. 

John Wesley said: "Best of all, God is with us." The 
secret of true prosperity in any Church, as well as with 
any individual, is God's presence and blessing. There- 
fore, as we look back over our history, can we claim this 
blessing as ours? 

Our history has been a record of God's dealing with us. 
Sometimes as we look back we lose heart, and feel that 
we are so small among the Churches of Christendom; 
and yet, should we be dismayed if "God be for us," as 
we believe? From the Hand Book for 1901, we quote 
the following: "At the opening of this new century, we 
find, looking backward, that in less than thirty years we 
have 10,000 communicants, 99 clergymen, and 64 
churches. The Presbyterian Church of the United 
States could lay claim in seventy years, i. e., 1640-1717, 
to only 3000 communicants, 19 clergymen and 40 
churches." We also have a church property valued at 
$1,629,556. This is its earthly progress, and as to its 
work for Christ, can we doubt a corresponding blessing? 
That souls have been saved, that a standard has been 
raised as a protest against error, is as sure as the eternal 
hills. God called out our Church. He had a place for 
her in the unfolding plans of His wise Providence, and, 
therefore, no one can tell the unwritten history laid up 
in His great account, which will give to her a crown 
richer than any of earth's diadems. This Church has a 
mission to fulfil. There was a need for her in the 
economy of God. Why? Because, like the sea creeping 
imperceptibly up the sloping sands upon the shore, 
Ritualism, with all its attendant errors, was proving a 



298 History of the Reformed Episcopal Church. 

resistless tide, despite the brave efforts to repel her ad- 
vances. Could we not have effected our reform within 
the Church from whence we came? Xo; years of strenu- 
ous effort to that end brought no relief. The strength 
of error was as adamant, and year by year made the old 
Church stronger within her entrenchments. We should 
be proud of our name "Reformed." It stands for the 
grand principles of truth for which we came from our 
mother Church. That this is recognized, we believe. 
Why is the fold from whence we came seeking to change 
her name? Why in so many instances is the word "Prot- 
estant"'' omitted, if not that the "Protesting" Church is 
no longer such a body, and the Protestantism for which 
many have offered up life itself is no longer a cause 
dear as in former times? 

Amid all its difficulties, its prosperities and its adver- 
sities, the Reformed Episcopal Church has sounded forth 
with no uncertain sound a pure Gospel. For clear, un- 
equivocal adherence to Jesus Christ, for beauty of prin- 
ciple, and for glorious setting forth of Gospel truth, she 
is deservedly distinguished. In these days of laxity of 
principle, of loose conceptions of the Word of God, of 
ritualistic tendencies, of love of show which makes these 
very tendencies attractive, particularly to the young, 
this Church, came into being at God's beckoning hand, 
to be a true light-bearer. One of our Bishops has said: 
"Our faith is that our work is of God; and our prayer 
is that, if it be not of God and for God, it may quickly 
come to nought, and the very name of the Reformed 
Episcopal Church perish from the earth." Once in the 
early days our Church was referred to as the "Primitive 
Episcopal Church,'" and the name seems to fit its mission. 
The word "Primitive" shows that it is a restoration, a 



History and Mission. 



299 



going back, not only to the days of our country's early 
history, but back to the Keformation, when the fires of 
martyrdom and the horrors of torture could not draw away 
from the truth those who held it in their keeping; back 
still farther to the days of the apostles; aye, back farther 
yet, to the teachings of Him who, beside the blue waters 
of Galilee, called followers into His service, that He 
might make them "fishers of men/' 

"Finding, following, keeping, struggling, 
Is He sure to bless? 
Saints, apostles, prophets, martyrs, 
Answer, Yes." 

This is our history, and in reverence we may say, 
"Hitherto hath the Lord helped us." With such a his- 
tory, above all, with such a God as ours, what should be 
the character of our mission as a Church? Inscribed 
upon it, surely, should be, "Holiness to the Lord." 

Our mission, as Bishop Nicholson, in his twenty-fifth 
anniversary sermon, stated, is to be true witnesses — to 
bear testimony to the Truth. Jesus, and Jesus only, our 
motto. To be faithful to His Word and square our lives 
and the life of our Church with the precepts of Divine 
authority. In these days, when the Church is so prone 
to mingle with the world, our beloved Zion stands in need 
of greatest caution. The word is, "Ye cannot serve God 
and mammon;" and God's "cannot" is without quali- 
fication. 

We stand for the defence of those Protestant principles 
for which the martyrs of the English Eeformation suf- 
fered. We stand for Protestantism pure and simple, no 
matter what the cost. 

Upon our young people rests the future of our com- 
munion. Do we realize this, and are our boys and girls 



300 History of the Reformed Episcopal Church. 

and young men and women being taught the principles 
which distinguish us as a Church? In so many of our 
Sunday schools, a large proportion of the children come 
from families who have no knowledge or interest in the 
distinctive principles of our denomination. Therefore, 
if we want to make these children the future workers in 
our Church, they must be taught to love it and to have 
an intelligent appreciation of its liturgy. Then, as they 
grow older and the tendency is to drift away from school 
and Church, the instruction received may still hold them. 
It is upon the young people who have been led to the 
Saviour through the instrumentality of our Sunday 
schools, and trained in the principles of our denomina- 
tion, that the onward progress of our Church will de- 
volve. We need more of these same young people to 
attend our church services, that they may become 
familiar with our Prayer Book. We have a peculiar duty 
in this respect — the education of our people in a knowl- 
edge of the reasons for our existence. It is vitally im- 
portant that we should know these things, and if once 
understood, it seems difficult to conceive of any return to 
the errors from whence we came. By a more thorough 
examination into the principles of our Church, and a 
wider dissemination of its literature, we can aid very 
materially to this end. 

Upon our laity rests an equal responsibility with the 
clergy, and upon both alike devolves the duty of guard- 
ing this precious jewel from the inroads of worldliness, 
for upon them rests the earthly upbuilding of our Zion. 

From our pulpits should ring no uncertain sound. 
Salvation to a lost world through Jesus Christ is the mes- 
sage we hold from Him. The sounding forth of a pure 
Gospel, simple in its teaching, sound in its denunciation 



History and Mission. 



301 



of sin, rich in its fulness, is the work of our Church. We 
have naught to do with the harvest; our duty is in the 
present, and unless we hold staunchly to these vital prin- 
ciples, our beloved Zion will not fulfil her mission. 

We need young men for our ministry. Men whose 
hearts God has touched, men of ability, men willing to 
sacrifice for the principles they hold — these are needed 
in our school of the prophets. Such men, sound in 
principle, filled with the Spirit of the living God, and 
thoroughly embued with the conviction of the need for 
and beauty of the Eeformed Episcopal Church, are the 
ones who, in the years to come, should be the successors 
of those who, in our early history, were the faithful and 
able upholders of our communion. 

This is the Church that we love; this her history and 
her mission. May the great Head of the Church so 
purify and keep her spotless that she may ever stand as 
a protest against error and a living witness to His eternal 
Truth. 

It has been the writer's privilege to read much of the 
correspondence of Bishop Cummins, letters to and from 
him, and no one could do so without feeling the deep 
conviction which this man experienced that the cause 
of the Reformed Episcopal Church was truly God-given. 
It was no hasty movement. To be sure, it culminated 
with the union communion service during the meeting 
of the Evangelical Alliance, but the heart of the man 
had been prepared by God through the years that led up 
to it. The sacrifice of his worldly position was as noth- 
ing-. He was a man who, like Abraham, could go forth, 
not knowing whither he went, strong in faith, and if the 
Reformed Episcopal Church could at all times have such 
men in the ranks of her clergy and laity, the progress of 



302 History of the Reformed Episcopal Church. 

her future would be one upward course from year to year, 
despite discouragements, for God would be on her side. 
The position of our Church demands such men; humanly 
speaking, her very existence depends upon it. Those 
who turn back are but clogs upon the wheels of her pros- 
perity. The insidious working of outside powers are to 
be guarded against, and to do this we need God's help, 
and we require men who, like Bishop Cummins, will have 
the faith and the courage to resist such dangers. 

Thus, as we turn the first corner of the opening cen- 
tury, we stand upon its threshhold a peculiar Church, a 
God-given Church. "God is in the midst of her: she 
shall not be moved." This is the trust God has given 
to us; let us see to it that, by His grace, our Church ever 
remains true to her grand principles, in the promulgation 
of the Gospel of Jesus Christ. 

We would leave as our final thought, a few words of 
Bishop Cummins, from a sermon preached in 1874, and 
may our Triune God grant their fulfillment: "Beneath 
us is the solid Rock, around us the arm of Divine 
love, above us the sapphire firmament, the ark of 
God is in our midst, the martyrs of England are with 
us in spirit. . . . All Evangelical Christendom blesses 
us, and through the coming years I hear the voices of 
future generations chanting this song: 'Thank God for 
the Reformed Episcopal Church — Scriptural, Protestant 
and free/ " 



APPENDIX. 



Clergy List, 1813-1902. 
1873. 

Bishop George David Cummins, D. D., 
Bishop Charles Edward Cheney, D. D., 
Rev. R. H. Bourne, Rev. Edw. D. Neill, 

Rev. Wm. V. Feltwell, Rev. Wm. H. Reid, 

Rev. Mason Gallagher, Rev. Wm. T. Sabine, 

Rev. Benj. B. Leacock, Rev. Marshall B. Smith, 

Rev. Thomas J. McFadden, Rev. Thomas L. Smith, 

Rev. Wm. McGuire, Rev. Charles H. Tucker, 

Rev. Johnston McCormac, Rev. Joseph D. Wilson, 

Rev. Walter Windeyer. 

1902. 



Bishop Charles Edward Cheney, D. D. 
Bishop William T. Sabine, D. D., 
Bishop Edward Cridge, B. A., 
Bishop Samuel Fallows, D. D., LL.D., 
Bishop P. F. Stevens, D. D., 
Bishop Edward Wilson, D. D. 



CLEKGYMEN. 



Rev. George L. Alrich, 
Rev. Edw'd C.Benson Barker, 
Rev. Stephen Bash, 
Rev. C. J. Broughton, 
Rev. J. Eastburn Brown, 
Rev. Richard H. Burke, 
Rev. W. C. Capers, 
Rev. I. B. Chantrell, 
Rev. Frank V. C. Cloak, 
Rev. W. Russell Collins, 
Rev. Charles R. Cook, M. D., 
Rev. Forrest E. Pager, D. D., 
Rev. John Dennis, M. D., 
Rev. Conway E. Dobbs, 
Rev. J. B. Donaldson, 
Rev. Wm. V. Edwards, 
Rev. John Edwards, 
Rev. Wm. Fairley,D.D.,Ph.l>., 
Rev. Wm. V. Feltwell, 



Rev. F. C. Ferguson, 

Rev. Ralph Finley, 

Rev. E. A. Forrest, 

Rev. W. A. Freemantle, M.A. 

Rev. G. Milton Gardner, 

Rev. Wm. J. Gilliland, 

Rev. Archibald H. Grace, 

Rev. P. J. Grant, 

Rev. James M. Gray, D. D., 

Rev. Robert Gwynne, 

Rev. Thomas Haddon, . 

Rev. C. F. Hendricks, B. D., 

Rev. H. S. Hoffman, D. D., 

Rev. J. Howard- Smith, D. D. 

Rev. A. B. Hubly, 

Rev. A. M. Hubly, 

Rev. Geo. W. Huntington, 

Rev. C. H. Jenkins, 

Rev. W. A. L. Jett, 



304 History of ihe Be funned Episcopal Church. 



Rev. Joseph S. Kitchen, 
Kev. T. Hubert Jones, 
Rev. Joseph Lewis, 
Rev. ML T. McCormick, 
Rev. D. J. Mack, 
Rev. W. P. Mackay, 
Rev. R. A. Madison, 
Rev. W. M. Magrath, 
Rev. W. F. Mappin, 
Rev. Thomas J. Mason, 
Rev. Henrv MeCrea, 
Rev. H. F. Milliga n , M. A.. 
Rev. S. B. Mitchell, 
Rev. J. S. Mobley, 
Rev. P. B. Morgan, M. D., 
Rev. Edward T. Munns, 
Rev. Benj. T. Noakes, D. T). 
Rev. A. M. Paige, 
Rev. T. P. Pemberton, 
Rev. Ephraim Phillips, 
Rev. Euclid Philips, 
Rev. H. Medley Price, 
Rev. James C.* Pratt. 
Rev. G. Albert Redles, 
Rev. John Reid, D. D., 



Rev. F. H. Revnolds, 
Rev. F. T. Revnolds, 
Rev. R. L. Rudolph, B. D., 
Rev. Alexander Sloan, 
Rev. D. M. Stearns, 
Rev. Wm. D. Stevens, B. D., 
Rev. Frederick Shelley, 
Rev. Wm. Tracy, D. D., 
Rev. James Todd, 
Rev. John W. Treen, 
Rev. Charles H. Tucker, 
Rev. J. Milton Tweedale, 
Bishop B. B. Ussher, M. D., 
Rev. C. D. Ussher, M. D., 
Rev. George S. Vail, 
Rev. D. T. Van Horn, 
Rev. James Ward, 
Rev. Wm. T. Way. 
Rev. Duane Wevill. 
Rev. W. C. White, 
Rev. Joseph D. Wilson, D. D., 
Rev. Walter Witten, 
Rev. Henrv T. Wirgman, 
Rev. H. J.' Wood. B. A., 
Rev. George D. Worrell, 



Total Xumber of Communicants, 1873 — 17. 
Total Xumber of Communicants, 1901—10,002. 

General Synod of Great Britain. 

Bishop P. X. Eldridge. 
Bishop T. W. Bowman. M. A.. Ph. D. 



Rev. J. Anderson. 
Rev. W. G. Arnold, 
Rev. S. C. Burn, 
Rev. Ulick Clinton de Burgh, 
Rev. R. Dickinson, 
Rev. Rowland Freshwater. 
Rev. T. W. Gladstone, 
Rev. F. Lake-Good, 
Rev. F. T. Gregg, M. A., 
Rev. R. Venables Greene, 
Rev. A. F. C. Grumbrell, 
Rev. T. H. Hanesworth, 
Rev. Thomas Heath, 



Rev. G. J. Lacell, 
Rev. G. Stewart Levack, 
Rev. J. R. Martin, 
Rev. C. J. Millar, B. A., 
Rev. T. Fletcher Minchin, 
Rev. J. Rowland Parker, 
Rev. H. Bradbury Parger, 
Rev. Edward T. Reed, 
Rev. G. E. Skerry, 
Rev. C. Snosswell, A. N. C. 
Rev. T. R. H. Sturges, 
Rev. J. Thombury, 
Rev. W. Westburv. 



Appendix. 



305 



Officers of the General Council. 



from Presidents and Presiding Bishops. to 

1873, Bishop George David Cummins, D. D., 1876. 

1876, Bishop Chas. Edw'd Cheney, D. D., 1877. 

1877, Bishop Samuel Fallows, D. D., LL.D., 1879. 
1879, Bishop William R. Nicholson, D. D., 1883. 
1883, Bishop James A. Latan§, D. D., 1887. 
1887, Bishop Chas. Edw'd Cheney, D. D., 1889. 
1889, Bishop Samuel Fallows, D. D., LL.D., 1894. 
1894, Bishop Thomas W. Campbell, S. T. B., 1897. 
1897, Bishop Samuel Fallows, D. D., LL.D., 1900. 



1900, Bishop J. A. Latang, D. D. (died Feb. 21, 1902). 

1902, Bishop Samuel Fallows, D. D., LL.D., 

appointed for remainder of term. 

Secretaries. 

1873, Herbert B. Turner, 1876. 

1876, Rev. Marshall B. Smith, 1879. 

1879, Rev. Edward Wilson, D. D., 1881. 

1881, Charles D. Kellogg, 1894. 

1894, Rev. Chas. F. Hendricks, B. D., 

Treasurers. 

1873, James L. Morgan (died Oct. 6, 1900), 1878. 

1878, Joseph K. Wheeler, 1885. 

1885, John Heins (died Oct. 1, 1900), 1900. 

1900, Thomas L. Berry, 

Permanent Lay Members (who signed the Original Call, and 
were present and voted at the First General Council) — John A. 
Dake, James L. Dawes, William S. Doughty, Charles D. Kellogg, 
James L. Morgan, Frederick A. Pell. By election of the General 
Council, 1876 — Judge D. J. Hughes. 



Statistics of the Reformed Episcopal Church in the United 
States and Canada, reported General Council, May, 1900. 



(Taken from Hand Book of 1901.) 

Synods and Missionary Jurisdictions 7 

(Owing to the consolidation of the Missionary Juris- 
diction of the South and the New York and 
Philadelphia Synod, the number is now 6.) 

Bishops 7 

Presbyters 80 



SOU History of the Reformed Episcopal Church. 



Deacons 12 

Churches 64 

Sunday Schools 88 

Communicants 10,002 

Sunday School Members 10,328 



In 1873, the only Missionary Bishop of the Reformed Episcopal 
Church was the Rt. Rev. Charles Edward Cheney, D. D., his 
jurisdiction comprising the north and northwest. 

In 1902, the Synods and Jurisdictions were as follows: 

The First Synod in the Dominion of Canada including 
(.lunches in the Canadian provinces. The Synod of Canada is 
under the care of the Presiding Bishop. 

The Missionary Jurisdiction of the Pacific includes British 
Columbia and all States and Territories of the United States 
west of the Rocky Mountains, under the oversight of Bishop 
Edward Cridge, of Victoria, British Columbia. 

The New York and Philadelphia Synod, including the New 
England States, New York, New Jersey, Pennsylvania, Dela- 
ware, the District of Columbia, Maryland, and all other of the 
United States east of the Mississippi River and south of the 
Ohio River, not included in the Special Missionary Jurisdiction 
of the South; under the supervision of Bishop William T. 
Sabine, D. D. 

Special Missionary Jurisdiction of the South, including all 
colored parishes of the Southern States. Bishop P. F. Stevens, 
D. P., Bishop in charge. 

Missionary Jurisdiction of the Northwest and West, embrac- 
ing Illinois (not including the Synod of Chicago), Indiana, Wis- 
consin, Minnesota, and all other of the States and Territories 
of the United States lying west of the Mississippi River and 
cast of the Rocky Mountains, and also St. Paul's Church, 
Chicago; in charge of Bishop Samuel Fallows, D. D., LL.D. 

The Synod of Chicago, including all the churches in Chicago 
(except St. Paul's), in Peoria, Ohillicothe, Michigan and Ohio; 
under the supervision of Bishop Charles Edward Cheney, D. D. 

The Synod of Great Britain and Ireland, in charge of Bishop 
Philip X. Eldridge. 

St. George's Church, Bermuda, unattached. 



Church Finances. 
In 1873, the Reformed Episcopal Church was without a dollar. 
Various donations and ready and cheerful help of those to 
whom its interests were dear, enabled the early workers to 



Appendix. 307 

carry on the finances of the young Church. As the years have 
rolled on, its resources have very naturally increased, and are 
now represented by thousands of dollars, with a church prop- 
erty valued at $1,629,556. We give below the receipts and ex- 
penditures of the various Funds, reported to the General Council 
as of the year 1900. Perhaps in brief this will show clearly the 
status of the financial workings of our Church. 

Report of Treasurer of the General Council. 

Receipts. Expenditures. 
General Missionary Fund, 3 years to 1900. $17,091 03 $13,147 59 



R. E. Seminary, 3 years to 1900 40,718 52 38,298 42 

Special Church Extension Trust, 3 years 

to 1900 21,884 39 20,520 26 

The balances on hand April 30th, 1900, under the various 
Funds, are as follows: 

Sustentation Fund $8,912 19 

Widows and Orphans' Fund 15,404 52 

Special Missionary Fund 4,000 00 

Eleanor H. Stroud Fund 7,000 00 

George Curtis Memorial Fund 28,025 00 

George W. Gibson Memorial Fund 22,792 02 

Thomas H. Powers Memorial Fund 11,752 95 

Rebecca H. Stroud Trust Fund 3,702 00 

Eliza A. Dean Trust Fund 23,977 81 

Receipts for Foreign Mission Work 14,970 80 

Payments for Foreign Mission Work 14,033 12 



Contributions. 
(Taken from Hand Book of 1901.) 

Current Expenses 

Church Extension 

Widows and Orphans' Fund 

Theological Seminary 

Council Expenses 

Communion Alms 

Synodical Funds 

Sunday School Offerings 

Foreign Missions 

Miscellaneous 



$116,152 00 
710 00 
818 00 
625 00 
707 00 
900 00 
1,764 00 
11,526 00 
11,300 00 
35,035 00 



Total 



$179,537 00 



308 History of the Reformed Episcopal Church. 

List of those who have died in the Ministry of the Reformed 
Episcopal Church. 



Date of Death. Age. 

Bishop George David Cummins, D. D June 26, 1876 54 

Rev. Samuel Cutler July 17, 1880 75 

Rev. Jesse P. Davis June 15, 1882 68 

Rev. John F. Ernst Nov. 6, 1882 75 

Rev. James Ball Dec. 20, 1884 34 

Rev. Thomas Lloyd Evans June 14, 1885 59 

Rev. Arthur Foster Jan. 26, 1886 48 

Rev. Roland Hill Bourne Aug. 3, 1886 74 

Rev. Wm. McGuire {Gircum) June 26, 1887 65 

Rev. John Alonzo Fisher {Gircum) Sept. 4, 1887 32 

Rev. Archibald Morrison Morrison May 6, 1888. .. .61 

Rev. Frederic Sargent Huntington Sept. 4, 1888 36 

Rev. James Hanson McMechen Jan. 12, 1889.... 76 

Rev. William S. Perkins March 28, 1890. . . .87 

Rev. Charles Allen Oct. 3, 1890. .. .59 

Rev. W. F. Lloyd {Gircum) 1890 

Rev. Frederick Woolfenden Aug. 10, 1891 44 

Rev. Isaac M. Williams {Gircum) Dec. 1, 1891 76 

Rev. William H. Cooper, D. D July 4, 1892. . . .76 

Rev. Benjamin Dawson July 23, 1892 8S 

Rev. B. K. Maltby {Gircum) 1892 

Rev. William Newton, D. D Feb. 16, 1893.... 75- 

Rev. Rowland Wetherill Mott April 21, 1894.... 31 

Rev. Samuel Tweedale Sept. 15, 1894. ...68 

Rev. Charles W. Quick Oct. 9, 1894. . . .72 

Rev. Dean C. Wright May 25, 1895 77 

Rev. Wm. Morton Postlethwaite, D. D Jan. 10, 1896 57 

Rev. Benjamin B. Leacock, D. D Feb. 28, 1896 72 

Rev. L. W. West Aug. 24, 1896. . . .36 

Rev. George W. Brown, M. D 

Rev. Mason Gallagher, D. D July 5, 1897. . . .75 

Rev. S. Gladden Dec. 9, 1897. . . .50 

Rev. John Johnstone, M. D 1897 

Rev. William Goodchild March 11, 1898.... 43 

Rev. R. I. Sanders April 8, 1898. . . .00 

Rev. William Hartley Dec. 8, 1898. . . .68 

Rev. J. Simpson Trotter July 15, 1899. . . .80 

Rev. Samuel W. Bonaparte Oct. 15, 1899.... 48 

Rev. James Stinson Harrison, M. D March 21, 1899 86 

Rev. Caleb Allen April 20, 1901.... 57 

Bishop William Rufus Nicholson, D. D June 7, 1901 79 

Rev. Rodney S. Nash Nov., 1901 

Rev. Oscar G. Sands, M. D 1901 

Bishop James Allen Latane, D. D Feb. 21, 1902. . . .71 



Elizabeth M. Bacon, Missionary, Lalitpur, India, Sept. 4, 1900. 



ENDORSED BY 



Bishop J. A. Latane, D. D., Presiding Bishop (deceased). 

Bishop Charles Edward Cheney, D. D. 

Bishop William R. Nicholson, D. D. (deceased). 

Bishop Samuel Fallows, D. D., LL.D. 

Bishop P. F. Stevens, D. D. 

Bishop Edward Wilson, D. D. 

Bishop William T. Sabine, D. D. 

Bishop Edward Cridge, D. D. 

Bishop P. X. Eldridge, D. D. 

Rev. H. S. Hoffman, D. D. 

Rev. B. T. Noakes, D. D. 

Rev. J. Howard-Smith, D. D. 

Rev. F. E. Dager, D. D. 

Rev. J. M. Gray, D. D. 

Dr. Samuel Ashhurst (deceased). 

Mr. Charles D. Kellogg. 

Mrs. A. M. Cummins (deceased). 

Committee of Reformed Episcopal Church History. 



BOOKS AND PAMPHLETS CONSULTED LN THE WRITING 
OF THIS VOLUME. 



History of American Episcopal Church (S. D. McConnell, D. D.). 
History of the Prayer Book (Rev. B. H. Stodart, B. D.). 
Are There Romanizing Germs in the Prayer Book? (Rev. F. S. 
Rising) . 

The Protestant Episcopacy of the Revolutionary Patriots (Rev. 

Mason Gallagher, D. D.). 
The Causes and Cure of Puseyism (Rev. Ira Warren). 
A Scrap Book of the Rev. Samuel Cutler. 
Memoirs of the Reformed Episcopal Church (Col. B. Aycrigg). 
Life of Bishop Cummins (Mrs. A. M. Cummins). 
Following the Light (Bishop George D. Cummins, D. D.). 
The Reformed Episcopal Church a Child of God's Providence 

(Rev. Wm. T. Sabine, D. D.). 
A Memorable Communion (Rev. John Hall, D. D.). 
The Reformed Episcopal Church (Bishop J. A. Latane, D. D.j. 
The True Historic Episcopate (Rev. Mason Gallagher, D. D.j. 
What Do Reformed Episcopalians Believe? (Bishop C. E. Cheney, 

D. D.) 

A Woman's Reasons for Leaving the Protestant Episcopal 
Church To Unite with the Reformed Episcopal Church (Mrs. 
Mary Ives Clark). 

Union of the Protestant Episcopal and the Reformed Episcopal 
Churches (Bishop J. A. Latane, D. D.). 

Reasons Why I Became a Reformed Episcopalian (Bishop \V. 
R. Nicholson, D. D.). 

The Comprehensiveness of the Reformed Episcopal Church (Rev. 
Wm. M. Postlethwaite, D. D.). 

What is the Reformed Episcopal Church? (Bishop Charles 
Edward Cheney, D. D.). 

The Reformed Episcopal Church the Ideal Church of the Re- 
formers (H. W. B.). 

The Reformed Episcopal Church a Witness Bearer for God 
(Bishop W. R. Nicholson, D. D.). 

The Historic Basis of the Reformed Episcopal Church (Rev. J. 
Howard-Smith, D. D.). 

Journals of the General Council. 

Annual Reports of Woman's Foreign Missionary Society. 
Report of Board of Foreign Missions — Sixteenth General Council. 
"Missionary Work of the Reformed Episcopal Church" (Miss M. 
V. Hammer). 

Circular of the Reformed Episcopal Theological Seminary. 
The Position of the Reformed Episcopal Church (Mr. Herbert 
Turner) . 

Minutes of the General Committee, 

letters in possession of Secretary of the General Council. 



Church Freedom (Pamphlet published by the Reformed Episco- 
pal Church). 

"Statements Suggested by Certain Correspondence of the Revs. 

B. B. Ussher, J. D. Wilson, F. W. Adams, and others." 
The Episcopate — View of a Presbyter. 
Article from The Appeal on Bishop Gregg's Secession. 
Sermon of Bishop Cummins, November, 1874. 
Papers Loaned by Rev. C. F. Hendricks. 

Letters and Papers of Bishop George D. Cummins (loaned by 

Rev. H. S. Hoffman, D. D.). 
The Use of Ecclesiastical Vestments in the Reformed Episcopal 

Church (Bishop J. A. Latan6, D. D.). 
The Surplice and the Bishop's Robes (Bishop Charles Edward 

Cheney, D. D.). 

Statements on Bishop Cummins' Views of Ecclesiastical Vest- 
ments (Mrs. A. M. Cummins). 

Journals of the Synod of Chicago. 

Journals of the New York and Philadelphia Synod. 

The Origin, Orders, Organization and Worship of the Reformed 
Episcopal Church in the United Kingdom (Bishop P. X. 
Eldridge, D. D.). 

Article in December, 1900, Evangelical Episcopalian. 

Hand Book for 1901. 

Has the Reformed Episcopal Church the Historic Episcopate? 
(by a Layman.) 

Revision a Duty and Necessity (Rev. Mason Gallagher, D. D.). 



V 



'•''Not unto us, O Lord, not unto us, but unto 
Thy name give glory, for Thy mercy, and for 
Thy truth's sake." 

Psalm cxv: i. 



k 



1 



I 



